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THE 
GOSPEL    OF    RAMAKRISHNA 


<  I 

5, 


THE 


GOSPEL  OF  RAMAKRISHNA 


AUTHORIZED  EDITION 


PUBLISHED   BY 

THE    VEDANTA    SOCIETY 

135   WEST  BOTH  STREET 

NEW   YORK 


COPYRIGHT,    1907,    BY  SWAMI   ABHEDANANDA 
ENTERED   AT  STATIONERS'   HALL.      ALL   RIGHTS  RESERVED. 


ROBERT   DRUMMOND   COMPANY,    PRINTERS,    NEW    YORK 


B/3 


Niranjanam  Nityam  anantarupam, 
Bhaktdnukampd  dhritavigraham  vai; 
Ishdvatdram  Par  ante  sham  Idyam, 
Tarn  Ramakrishnam  Shirasha  Namdmah. 

Salutations  to  Bhagavan  Sri  Ramakrishna, 
the  perfect  Embodiment  of  the  Eternal  Truth 
which  manifests  Itself  in  various  forms  to  help 
mankind,  and  the  Incarnation  of  the  Supreme 
Lord  who  is  worshipped  by  all. 

HARI  OM  TAT  SAT. 


15S 


PREFACE 


THIS  is  the  authorized  English  edition  of 
the  "Gospel  of  Ramakrishna."  For  the  first 
time  in  the  history  of  the  world's  Great  Saviours, 
the  exact  words  of  the  Master  were  recorded 
verbatim  by  one  of  His  devoted  disciples. 
These  words  were  originally  spoken  in  the 
Bengali  language  of  India.  They  were  taken 
down  in  the  form  of  diary  notes  by  a  house- 
holder disciple,  "M."  At  the  request  of  Sri 
Ramakrishna's  Sannyasin  disciples,  however, 
these  notes  were  published  at  Calcutta  during 
1902-1903  A.D.,  in  Bengali,  in  two  volumes, 
entitled  "  Rdmakrishna  Kathdmrita." 

At  that  time  "M"  wrote  to  me  letters  au- 
thorizing me  to  edit  and  publish  the  English 
translation  of  his  notes,  and  sent  me  the 
manuscript  in  English  which  he  himself  trans- 
lated, together  with  a  true  copy  of  a  personal 
vii 


PREFACE 

letter  *  which    Swami    Vivekananda  wrote    to 
him. 

At  the  request  of  "M"  I  have  edited  and 
remodelled  the  larger  portion  of  his  English 
manuscript;  while  the  remaining  portions  I 

*  Swami  Vivekananda's  letter  to  "M. " 

(True  Copy.) 

DEHRA  DOON, 
24th  Nov., -1897. 
My  dear  Master  Mahasaya: 

Many  thanks  for  your  second  leaflet.  It  is  indeed  wonder- 
ful. The  move  is  quite  original,  and  never  the  life  of  a  great 
teacher  was  brought  before  the  public  untarnished  by  the 
writer's  mind  as  you  are  doing.  The  language  also  is  beyond 
all  praise.  So  fresh,  so  pointed,  and  withal  so  plain  and  easy. 
I  cannot  express  in  adequate  terms  how  I  have  enjoyed 
them.  I  am  really  in  a  transport  when  I  read  them.  Strange, 
isn't  it?  Our  teacher  and  Lord  was  so  originaf  and  each 
one  of  us  will  have  to  be  original  or  nothing.  I  now  under- 
stand why  none  of  us  attempted  his  life  before.  It  has  been 
reserved  for  you,  this  great  work.  He  is  with  you  evidently. 
With  all  love  and  namaskar. 

(Sd.)  VIVEKANANDA. 

P.S. — Socratic  dialogues  are  Plato  all  over.  You  are 
entirely  hidden.  Moreover,  the  dramatic  part  is  infinitely 
beautiful.  Everybody  likes  it — here  or  in  the  West. 

(Sd.)  V. 

This  letter  of  Swami  Vivekananda  shows  that  the  word?  pf 
the  Master  were  accurately  recorded  by  "M." 
viii 


PREFACE 

have  translated  directly  from  the  Bengali 
edition  of  his  notes.  The  marginal  headings, 
foot-notes,  and  index,  as  well  as  the  division 
of  the  Gospel  -into  fourteen  chapters,  were 
added  by  me.  I  have  endeavored  to  make 
every  word  of  this  edition  as  literal,  simple, 
and  colloquial  as  possible. 

Some  repetitions  are  purposely  kept  to  show 
how  the  Master  used  the  same  illustrations  on 
different  occasions  during  the  course  of  His 
eloquent  conversations. 

The  completed  work  is  now  offered  to  the 
Western  World  with  the  sincere  hope  that  the 
sublime  teachings  of  Sri  Ramakrishna  may 
open  the  spiritual  sight  of  seekers  after  Truth, 
and  bring  peace  and  freedom  to  all  souls  strug- 
gling for  realization. 

SWAMI  ABHEDANANDA. 

NEW  YORK, 
December  15,  1907. 

fac 


CONTENTS 


PAGE 

Introduction i 

I.  Sri  Ramakrishna  at  the  Temple  of 

Dakshineswara 21 

II.  Sri  Ramakrishna  with  His  Disciples 

at  the  Temple 36 

III.  The  Bhagavan  with  Certain  of  His 

Householder  Disciples 62 

IV.  Visit  to  the  Pandit  Vidyasagara 99 

V.  Day  on  the  River  with  Keshab  Chun- 

der  Sen 142 

VI.  Sunday  at  the  Temple 179 

VII.  Some    Incidents   in   the    Life   of   Sri 

Ramakrishna  (as  told  by  Himself)  207 
VIII.  Feast  at  the  Garden-house  of  Suren- 

dra " .  .  225 

IX.  Visit  to  a  Hindu  Pandit  and  Preacher  261 

X.  Gathering  of  Disciples  at  the  Temple .  289 
XL  Sri  Ramakrishna  at  the  Sinti  Brahmo- 

Samaj 319 

XII.  At  the  House  of  Balaram,  a  Disciple.  347 

XIII.  A  Day  at  Shampukur 379 

XIV.  Cossipur  Garden-house 411 


INTRODUCTION 


THE  Lord  declares: — 

"Whenever  true  religion  declines  and  irre- 
ligion  prevails,  I  manifest  myself  and  in  every 
age  I  incarnate  to  establish  spiritual  law  and 
to  destroy  evil." — Bhagavad  Gita. 

India    has    produced    many    great     spiritual 

leaders  who  are  recognized  and  worshipped  as 

Saviours  of  mankind.     The  life  and 

character  of  each   of  these  were  as 

wonderful,  superhuman,  and  divine  as  were  those 

of  the  illustrious  Son  of  Man.     Each  has  been 

like  the  embodiment  of  all  Divine  attributes; 

each  has  been  the  giver  of  new  life  to  the  old 

spiritual  truths,  and  the  generator  of  that  tidal 

wave  of  spirituality  which  has  again  and  again 

inundated  the  religious  world,  surmounting  the 

I 


GOSPEL  OF  RAMAKRISHNA 

barriers  of  superstition  and  prejudice  and  carry- 
ing the  stream  of  individual  souls  toward  the 
ocean  of  Divinity. 

The  present  upheaval  of  the  spiritual  tide, 
the  waves  of  which,  traversing  nearly  half  the 
world,  have  touched  the  shores  of  America,  was 
produced  by  the  Christlike  character  and  Divine  • 
personality  of  Bhagavan  Sri  Ramakrishna  — 
revered  and  worshipped  in  India  to-day  as  an 
ideal  manifestation  of  the  Divine  glory.  His 
life  was  so  extraordinary  and  unparalleled  that 
within  ten  years  after  His  departure  from  earth 
it  aroused  the  admiration,  wonder  and  rever- 
ence not  only  of  all  classes  of  people  in  His  own 
country,  but  of  many  distinguished  English 
and  German  scholars  of  the  nineteenth  cen- 
tury. 

A  short  account  of  the  life  of  Bhagavan  Sri 
Ramakrishna  appeared  for  the  first  time  in  the 
January  number  of  the  "Imperial  and 
Ramakrishna   Quarterly  Review  "  of  1896  under  the 


by  European  fafe  of  "A  Modern  Hindu  Saint."  It 
was  an  able  article  penned  by  Prof. 
C.  H.  Tawney,  who  was  for  many  years  the  pro- 
fessor of  Sanskrit  in  Calcutta  University  and  the 
distinguished  Librarian  of  India  House  in  Lon- 
don, This  article  excited  the  interest  of  many 


GOSPEL  OF  RAMAKRISHNA 

European  scholars,  among  whom  Professor  Max 
Muller  showed  his  appreciation  by  publishing  in 
the  August  number  of  the  "Nineteenth  Cen- 
tury" of  1896  a  short  sketch  of  this  Hindu 
Saint's  life  entitled  "A  Real  Mahatman."  In 
this  celebrated  article,  which  was  for  some  time 
the  subject  of  most  severe  criticism  both  in 
England  and  India  among  many  of  the  Christian 
missionaries  and  the  Theosophists,  the  noted 
Professor  showed  the  difference  between  the 
imaginary  Mahatmas  of  the  Theosophists  and 
the  Real  Mahatman  or  the  Great  Soul  of  India 
who  had  reached  God-consciousness  and  had 
manifested  Divinity  in  all  the  actions  of  His 
daily  life.  He  gave  a  brief  account  of  the  ex- 
traordinary life  of  Bhagavan  Sri  Ramakrishna, 
paying  Him  the  highest  tribute-  of  honor  and 
respect  that  a  Christian  scholar  could  give  to  a 
Divine  manifestation  in  the  so-called  heathen 
land.  Later,  in  1898,  he  compiled  and  pub- 
lished "Ramakrishna,  His  Life  and  Sayings," 
collecting  more  facts  of  His  life  and  the  say- 
ings of  this  exemplary  character  perfumed  with 
Divine  personality. 

Professor  Max  Muller  was  deeply  impressed 
by  the  originality  of  this  great  Saint  and  real 
Mahatman,  who  was  not  brought  up  within  the 
3 


GOSPEL   OF   RAMAKRISHNA 

precincts  of  any  university  and  who  drew  ihe 
water  of  His  wisdom  neither  from  any  book 
Ramakrishna  nor  Scripture  nor  from  any  ancient 
a  real  Ma=  prophet  but  directly  from  the  eternal 
batman.  Fountainhead  of  all  Knowledge  and 
Wisdom.  He  was  also  struck  by  the  broad, 
liberal  and  absolutely  unsectarian  spirit  which 
pervades  the  utterings  of  Bhagavan  Sri  Rama- 
krishna. Indeed  the  life  and  sayings  of  the 
Bhagavan  have  given  a  death-blow  to  the  sec- 
tarian bigotry  and  fanaticism  of  the  so-called 
religious  world.  Whosoever  has  read  His  Say- 
ings is  impressed  with  the  universality  of  His 
spiritual  ideals  which  embraced  the  ideals  of 
all  mankind. 

From  His  childhood  Sri  Ramakrishna  fought 
against  all  sectarian  doctrines  and  dogmas,  but 
yet  at  "the  same  time  He  showed  that  all  sects 
and  creeds  were  but  the  paths  which  lead  sincere 
and  earnest  souls  to  the  one  universal  goal  of 
all  religions.  Having  realized  the  highest  ideal 
of  every  religion  by  following  the  methods  and 
practices  of  the  various  sects  and  creeds  of  the 
world,  Bhagavan  Sri  Ramakrishna  gave  to 
humanity  whatever  spiritual  experience  and 
realization  He  had  acquired.  Every  idea  which 
He  gave  was  fresh  from  above  and  unadulterated 
4 


GOSPEL  OF  RAMAKRISHNA 

by  the  product  of  human  intellect,  culture  or 
scholastic  education.  Each  step  of  His  life 
from  babyhood  to  the  last  moment  was  extraor- 
dinary. Every  stage  was  like  the  unfoldment 
of  a  chapter  of  a  new  scripture  especially  written 
out  by  the  Unseen  Hand  to  fit  the  minds  of  the 
East  and  the  West  and  to  fulfil  the  spiritual 
needs  of  the  twentieth  century. 

Bhagavan  Sri  Ramakrishna  is  not  only  the 
greatest  saint  of  modern  India  but  He  is  the 
"Real  Mahatman."  A  real  Mahatman  as  de- 
scribed in  the  Bhagavad  Gita  (Chapter  VII, 
verse  19)  is  one  who,  having  realized  the  Abso- 
lute, perceives  the  Divine  Being  in  all  animate 
and  inanimate  objects  of  the  universe.  His 
heart  and  soul  never  turn  away  from  God. 
He  lives  in  God-consciousness,  and  Divine 
qualities  constantly  flow  through  his  soul.  He 
cares  neither  for  fame  nor  powrer  nor  worldly 
prosperity.  A  true  Mahatman  has  no  attach- 
ment to  His  body  or  to  sense-pleasures ;  He  is  a 
living  God ;  He  is  absolutely  free  and  His  inner 
nature  is  illumined  by  the  self-effulgent  light  of 
Divine  wisdom  and  His  heart  is  overflowing  with 
Divine  Love.  His  soul  becomes  the  playground 
of  the  Almighty,  His  body  and  mind  become 
the  instrument  of  the  Divine  will.  And  Bha- 
5 


GOSPEL  OF  RAMAKRISHNA 

gavan  Sri  Ramakrishna  was  such  a  real  Mahat- 
man. 

Even  in  this  age  when  the  vast  majority  of 
educated  people  do  not  believe  in  the  existence 
of  God  and  of  the  human  soul,  when  scientific 
knowledge  has  turned  the  minds  of  students 
away  from  the  path  of  spirituality,  when  sense- 
pleasures  and  the  luxuries  of  life  have  become 
the  ideals  of  earthly  existence  arid  human 
beings  have  degenerated  into  money-making 
machines,  we  have  witnessed  with  our  eyes  a 
Great  Soul  who  is  recognized  as  a  Real  Mahat- 
man  by  hundreds  and  thousands  of  thoughtful 
men  and  women  of  India,  Europe  and  America. 
This  Great  Soul  manifested  His  Divine  qualities 
and  lived  in  God -consciousness  at  every  moment 
of  His  earthly  career,  and  to-day  -thousands  of 
people  prostrate  before  His  picture  and  worship 
Him  as  the  latest  manifestation  of  Divinity. 
Whosoever  has  heard  of  His  most  wonderful 
life  has  felt  in  his  soul  that  Ramakrishna  was 
the  perfect  Ideal  of  mankind. 

He  made  His  appearance  in  an  obscure  part 
of  Bengal  where  He  passed  His  early  boy- 
hood, but  His  youth  and  maturity  were  spent 
near  Calcutta,  the  capital  of  British  India, 
as  cosmopolitan  a  city  as  London,  New  York, 
6 


GOSPEL   OF   RAMAKRISHNA 

or  any  other  large  city  of  the  civilized  world 
and  the  seat  of  education,  refinement  and  scien- 
tific knowledge.  He  allowed  the  sceptical  minds 
of  the  students  and  professors  of  colleges  and 
universities  as  well  as  of  educated  men  and 
women  of  the  world  to  come  in  direct  touch  with 
the  self -effulgent  light  of  Divine  wisdom  which 
was  shining  in  its  full  glory  through  His  child- 
like, soft,  and  tender  form.  Scholars 
na's  influence  and  intelligent  people  of  all  classes 
upon  the  mind  poured  from  every  quarter  to  that  spot 

of  Scholars.  J._^ 

which  was  sanctified  by  the  presence 
of  the  Bhagavan.  He  was  the  living  example 
of  the  spiritual  greatness  and  Divinity  which 
had  been  manifested  by  the  great  Incarnations 
like  Christ,  Buddha,  Krishna,  Rama,  Chaitanya* 
arid  other  Saviours  of  the  world. 

We  know  a  number  of  sceptics  and  agnostics 
who  had  never  believed  in  Christ  or  Buddha  or 
Krishna  as  Divine  Incarnations,  who  had  never 
accepted  the  authority  of  the  Scriptures,  bu£  on 

*  Chaitanya,  the  Founder  of  a  sect  of  the  Vaishnavas,  is 
regarded  in  India  as  the  Incarnation  of  Krishna.  He  is 
also  known  as  the  "Prophet  of  Nuddea,"  for  Nuddea  (or 
Navadvipa)  in  Bengal  was  his  birthplace.  His  other  name 
is  Lord  Gauranga  (see  p.  9).  He  was  born  in  1485  A.D., 
and  was  a  contemporary  of  Luther. 
7 


GOSPEL  OF  RAMAKRISHNA 

the  contrary  had  maintained  that  the  lives  of 
Christ  and  of  other  Saviours  were  but  exag- 
gerated accounts  based  upon  the  imagination 
of  their  disciples,  anxious  to  deify  their  human 
masters — such  sceptics  and  unbelievers  when 
they  met  Ramakrishna  and  watched  His  super- 
human life,  were  convinced  that  the  lives  of 
Christ,  Buddha,  Krishna,  and  other  Avataras 
must  have  been  true  and  real.  The  same 
sceptics,  when  they  beheld  His  Divine  powers, 
were  so  deeply  impressed  with  His  personality 
that  they  prostrated  before  Him,  kissed  the 
dust  of  His  holy  feet  and  realized  that  He  was 
the  Personification  of  the  Sermon  on  the  Mount, 
the  Incarnation  of  Divinity  on  earth,  and  the 
^manifestation  of  Christ,  Buddha,  Krishna,  and 
Chaitanya  in  one  form.  All  the  special  quali- 
ties and  Divine  powers  that  had  adorned  the 
wonderful  character  of  each  of  these  great 
personages  were  witnessed  by  them  in  this 
uncommon  Divine  manifestation  of  the  nine- 
teenth century. 

Have  we  not  watched  with  admiration  when 
the  followers  of  all  the  great  religions  of  the 
world  recognized  in  Sri  Ramakrishna  their  Divine 
Ideals?  Have  we  not  seen  how  Quakers  and 
orthodox  Christians  knelt  and  prayed  before 
8 


GOSPEL  OF  RAMAKRISHNA 

Him  and  worshipped  Him  as  the  Christ  when 
the   Bhagavan  went  into  superconscious  com- 
munion  with   the    Heavenly  Father 

Ramakrishna 

as  the  Divine   after  hearing  the  holy  name  of  Jesus 
ideal  of  ail      of      Nazareth?        The      Mahometan 

Sects. 

saints  who  came  to  see  Him,  pros- 
trated at  His  holy  feet  and  recognized  in  Him 
the  highest  Ideal  of  Islam.  The  Buddhists  re- 
garded Him  as  Sambuddha,  the  Enlightened. 
The  followers  of  Chaitanya,  like  Vaishnava  Cha- 
ran,*  and  others,  worshipped  Him  as  the  second 
Prophet  of  Nuddea  when  Bhagavan  Sri  Rama- 
krishna occupied  the  altar  which  was  reveren- 
tially dedicated  to  Sri  Chaitanya  by  hundreds 
of  devoted  Vaishnavas,  who  always  prostrated 
before  that  altar  and  prayed  to  their  Lord 
Guaranga.  The  worshippers  of  Krishna  called 
Him  the  Incarnation  of  Krishna.  The  devotees 
of  the  Divine  Mother  realized  that  the  Mother 
of  the  universe  was  playing  through  Him;  the 
followers  of  Shiva  declared  that  Bhagavaa  Sri 
Ramakrishna  was  their  living  Deity ;  while  the 
Sikhs,  the  faithful  votaries  of  Guru  Nanaka,f 

*  Vaishnava  Charan  was  a  great  Hindu  saint  and  a  true 
follower  of  Chaitanya,  whom  he  worshipped  as  the  Ideal 
Incarnation  of  Divine  Love. 

f  Guru  Nanaka  was  the  founder  of  the  sect  known  as  the 
9 


GOSPEL  OF  RAMAKRISHNA 

regarded  Him  as  their  Holy  Master.  His  fol- 
lowers, seeing  all  these  powers,  marvelled  at  His 
greatness  and  believed  that  His  many-sided 
personality  was  the  living  example  and  the 
consummation  of  all  the  previous  Avataras 
and  Divine  manifestations.  And  the  truth  of 
this  was  again  and  again  verified  and  confirmed 
by  His  acts  as  well  as  by  His  own  words:  "He 
who  was  Krishna,  Rama,  Christ,  Buddha,  Chai- 
tanya  has  now  become  Ramakrishna."  Bhaga- 
van  was  always  conscious  of  this  truth  and  spoke 
of  it  before  the  world  as  well  as  before  His 
dearest  disciples. 

As   His   Divine  personality  was  many-sided 

yet  one,  so  was  His  great  mission.     It  was  to 

show    the    underlying:   unity   in    the 

His  mission.  .  .    .     • 

variety  or  religions  and  to  establish 
that  universal  religion  of  which  sectarian  re- 
ligions are  each  but  partial  expressions.  Like 
all  other  Saviours  the  life  of  the  Bhagavan 
exemplified  His  mission.  He  spent  the  best 
part  of  His  life  in  practising  in  full  the  different 

Sikhs,  or  disciples.  He  was  born  near  Lahore  in  the  Punjab 
(India)  in  the  year  1469  A.D.  and  died  in  1538  A.D.  He 
was  the  first  of  the  ten  Gurus  or  spiritual  masters  among  the 
Sikh  people.  He  is  regarded  by  His  followers  as  a  mani- 
festation of  Divinity. 

10 


GOSPEL  OF  RAMAKRISHNA 

methods  of  Yoga.  He  went  through  every 
minute  detail  of  the  devotional  exercises  and 
different  forms  of  worship  ordained  by  the 
Scriptures  of  different  nations  and  practised 
by  the  followers  of  the  various  sects  and  creeds 
of  the  world.  His  object  in  devoting  so  much 
time  to  these  practices  was  to  find  out  whether 
they  had  any  real  value  in  the  path  which  leads 
to  perfection. 

Ramakrishna's  mind  was  always  open  to 
Truth.  He  would  not  accept  anything  on 
second-hand  authority.  He  would  not  believe 
in  anything  because  it  was  written  in  a  book 
or  because  it  was  declared  by  some  great  per- 
sonage. He  must  know  the  Truth  first  hand. 
Before  accepting  any  statement,  He  must  realize 
it  in  His  own  life  and  then  He  would  speak 
of  His  personal  experience  to  others  in  order 
that  they  might  gain  benefit  from  it.  For  nearly 
twelve  years  before  He  appeared  in  public  or 
made  any  disciples  Sri  Ramakrishna,  lil^e  a 
scientific  investigator,  inquired  into  the  beliefs 
of  the  various  sects  of  every  religion,  followed 
their  methods  and  performed  their  rituals  and 
ceremonies  with  perfect  faith  and  earnest  devo- 
tion that  He  might  realize  the  goal  which  could 
be  reached  by  each  of  them.  To  His  great 
ii 


GOSPEL   OF   RAMAKRISHNA 

surprise,  however,  He  discovered  that  He 
arrived  at  God-consciousness  through  each 
sectarian  method.  Whenever,  furthermore,  He 
desired  to  follow  any  particular  path,  there 
came  to  Him  a  perfected  soul  of  each  sect  who 
had  realized  the  Ideal,  to  direct  Him  in  that 
path.  Everyone  of  these  great  saints  recognized 
in  Sri  Ramakrishna  the  manifestation  of  Divine 
powers,  when  in  a  short  time  He  attained  to  that 
which  they  had  not  been  able  to  acquire  during 
years  of  austerity,  worship  and  extreme  devotion. 

Having  finished  His  investigations,  He  was 
ready  to  proclaim  His  message  and  give  to  the 
world  the  fruits  of  His  own  experience  and 
realization.  But  unlike  other  spiritual  teachers, 
He  did  not  go  out  in  search  after  His  disciples 
and  followers.  As  a  fragrant  flower  does  not 
hunt  for  bees  but  waits  patiently  for  the  bees 
to  come,  so  the  full-blown  flower  of  spirituality 
in  the  form  of  Srt  Ramakrishna  waited  for  His 
disciples  to  come  to  Him  in  the  Temple  garden 
at  Dakshineswara  on  the  bank  of  the  Ganges. 

When  Ramakrishna  had  attained*  to  the 
highest  ideal  of  each  Yoga  and  had  realized  the 
spiritual  oneness  with  the  Absolute  Brahman 
and  the  Mother  of  the  uni verse .  rumor  spread 
from  mouth  to  mouth  that  Ramakrishna  had 

12 


GOSPEL  OF  RAMAKRISHNA 

reached  perfection  in  this  life.  People  from  all 
quarters  began  to  crowd  around  Him.  Pandits 
and  scholars  of  every  nationality  as  well  as 
hundreds  of  devout  men  and  women  of  all  sects 
came  to  see  Him  and  listen  to  His  original  and 
wonderful  teachings.  This  was  the  beginning 
of  His  public  life  as  spiritual  leader  and  guide, 
which  continued  for  nearly  sixteen  years. 
During  this  period  He  did  nothing  but  help 
mankind  by  freely  distributing  the  priceless 
jewels  of  spiritual  truths  which  he  had  earned 
through  such  struggle,  hardship  and  austerities. 

Ramakrishna  had  a  marvellous  intellect  and 
keen  insight  into  the  true  nature  of  things  and 
His  spiritual  events,  and  using  the  commonest  oc- 
insight.  currences  of  every-day  life  as  illus- 

trations, He  succeeded  in  making  the  dull  minds 
of  worldly  people  grasp  the  spiritual  depth, 
beauty  and  grandeur  of  His  sublime  ideals. 
He  poured  new  life  into  every  word  that  He 
uttered  so  as  to  touch  the  soul  of  His  hearers. 
People  listened  with  wonder  and  admiration 
to  His  original  discourses  on  the  most  difficult 
problems  concerning  life  and  death,  the  nature 
and  origin  of  the  soul,  the  origin  of  the  universe 
and  our  relation  to  God. 

In  this  age  of  scientific  rationalism  Bhaga- 
13 


GOSPEL  OF  RAMAKRISHNA 

van  Sri  Ramakrishna  has  shown  to  the  world 
how  the  Lord  of  the  universe  can  be  realized 
Realization  and  attained  in  this  life,  and  no  one 
of  God.  except  Him  has  ventured  to  go 

through  all  the  tests  of  sceptics  and  agnostics 
to  prove  that  He  had  attained  to  God-conscious- 
ness. Those  who  have  seen  Him,  lived  with 
Him  for  years  and  watched  Him  by  day  and  by 
night,  have  proclaimed  before  the  world  that  He 
was  the  embodiment  of  the  highest  spiritual 
ideals  of  all  nations,  and  that  whoever  worships 
Him  with  faith  and  reverence  worships  the 
latest  manifestation  of  Divinity. 

The  Bhagavan  proved  by  His  example  that 
wherever  there  is  extreme  longing  to  see  God, 
there  is  the  nearness  of  the  realization  of  the 
absolute  Truth.  His  life  has  given  to  the  world 
a  grand  demonstration  that  even  in  this  age 
Divinity  can  be  reached  and  Divine  perfection 
can  be  acquired  by  one  who  is  pure,  chaste, 
simple  and  whose  devotion  is  whole-hearted  and 
whole-souled.  We  have  neither  seen  nor  heard 
of  a  character  purer,  simpler,  more  chaste,  more 
truthful  and  more  godly  than  that  of  this  ideal 
Mahatman.  He  was  like  the  personification  of 
purity  and  chastity  and  the  embodiment  of 
truthfulness. 

14 


GOSPEL  OF  RAMAKRISHNA 

His  life  was  the  life  of  absolute  renunciation. 
Earthly  pleasures  and  comforts  meant  nothing 
to  Him.  The  only  pleasure,  comfort  or  happi- 
ness which  He  cared  for  was  the  blissful  state 
of  Samadhi  or  God-consciousness,  when  His 
soul,  liberated  from  the  bondage  of  body  and 
mind,  soared  high  in  the  infinite  space  of  the 
Absolute.  This  Samadhi  was  a  natural  state 
with  Ramakrishna.  He  never  had  to  make  a 
special  effort  to  attain  it.  We  often  heard  Him 
say  that  when  He  was  four  years  old  He  went 
into  Samadhi  at  the  sight  of  the  beautiful  color- 
ing of  a  tropical  cloud.  This  realization  He 
always  remembered  and  often  described  in  His 
conversation.  And  as  He  grew  older  His 
Samadhi  or  ecstasy  became  stronger  and  deeper. 
In  His  Samadhi  His  body  would  become  ab- 
solutely motionless,  His  pulse  and  heart -beat 
imperceptible,  His  eyes  would  be  half 
open  and  if  anyone  pressed  His  eye- 
ball with  the  finger,  His  body  would  not  move 
or  show  the  least  sign  of  sensation.  He  would 
remain  in  this  state  sometimes  for  a  few  minutes, 
sometimes  for  half  an  hour  or  an  hour,  and  on 
one  occasion  He  continued  in  it  for  three  days 
and  nights.  Then  He  would  come  down  on 
the  plane  of  sense-consciousness  and  relate  His 


GOSPEL  OF  RAMAKRISHNA 

experiences.  He  had  the  power  to  separate 
Himself  from  the  cage  of  the  physical  organism 
and  to  go  into  this  state  of  Divine  communion 
at  His  will  and  stay  there  as  long  as  He  wished. 
Frequently  He  told  us  that  He  reached  such  a 
height  in  Samadhi  that  if  He  had  been  like  an 
ordinary  mortal  He  could  never  have  returned 
to  His  body ;  that  no  mortal  had  ever  come  back 
from  that  kind  of  Samadhi ;  and  that  the  Divine 
Mother  gave  Him  this  power  to  return  to  this 
plane  simply  to  help  mankind  and  to  establish 
His  mission. 

To  Him  God  was  father,  mother,  brother, 
sister,  and  everything.  He  recognized  no  earthly 
relations.  He  never  coveted  wealth,  nor  had  He 
any  earthly  possession.  He  realized  that  gold 
had  no  more  value  than  earth  and  became  ab- 
Hisrenuncia-  solutely  unattached  to  riches,  under- 
tion-  standing  the  transitoriness  of  the 

objects  which  can  be  acquired  by  wealth.  He 
often  said  that  immortality  could  not  be  pur- 
chased by  money,  and  emphasized  by  His  ex- 
ample the  true  meaning  of  the  Vedic  passage: 
"Neither  by  meritorious  deed,  nor  by  progeny, 
nor  by  wealth,  but  by  renunciation  alone  the 
Immortal  Truth  can  be  acquired.''  Renuncia- 
tion of  the  attachment  to  worldly  things  is  the 
16 


GOSPEL  OF  RAMAKRISHNA 

gate  to  God-consciousness.  Christ,  Buddha, 
Chaitanya,  Sankaracharya  and  all  other  Saviours 
and  spiritual  leaders  of  the  world  exemplified 
this  by  living  the  life  of  absolute  renunciation. 
It  is  very  rare  to  find  in  this  age  a  perfect  ideal 
of  the  renunciation  of  lust  and  of  worldly  attach- 
ment. Bhagavan  Sri  Ramakrishna  practised  the 
ideal  of  the  renunciation  of  riches  to  such  an  ex- 
tent that  He  was  able  to  make  His  body  respond 
involuntarily  to  the  touch  of  coin  by  shrinking 
from  it  even  in  sound  sleep.  We  have  often  seen 
Him  suffer  pain  when  he  was  obliged  to  touch  a 
coin  of  any  metal.  Who  could  be  a  more  perfect 
ideal  of  renunciation  in  this  age  of  materialism ! 
Sri  Ramakrishna  taught  that  every  woman, 
old  or  young,  was  the  representative  of  the 
He  uplifted  Divine  Mother.  He  worshipped  God 
womanhood.  as  ^he  Mother  of  the  universe  and  fre- 
quently declared  that  His  Divine  Mother  had 
shown  Him  that  all  women  represent  Divine 
Motherhood  on  earth.  For  the  first  time  in 
the  religious  history  of  the  world  was  this  ideal 
preached  by  any  Divine  Incarnation.  And 
upon  this  depends  the  salvation  of  men  and 
especially  of  women  of  all  countries  from  immo- 
rality, corruption  and  such  other  vices  as  prevail 
in  a  civilized  community. 
17 


GOSPEL  OF  RAMAKRISHNA 

By  His  living  example  the  Bhagavan  estab- 
lished the  truth  of  spiritual  marriage  on  the 
soul  plane  even  in  this  age  of  sensuality.  He 
had  a  wife  whom  He  always  treated  with  rever- 
ence and  whom  He  regarded  as  the  manifesta- 
tion of  His  Divine  Mother.  He  never  had  any 
sex  relation  with  her  or  with  any  woman  on  the 
physical  plane.  His  wife,  the  Blessed  Virgin 
Sarada  Devi,  is  still  living  like  an  embodiment 
of  Holy  Motherhood  with  innumerable  spiritual 
children  around  Her.  She  in  turn  has  always 
regarded  the  Bhagavan  as  Her  Blessed  Mother 
Divine  in  a  human  form.  Up  to  the  last 
moment  of  His  earthly  career  the  Bhagavan 
was  absolutely  pure,  chaste,  and  a  perfect  child 
of  His  Divine  Mother  of  the  universe.  Further- 
more, Ramakrishna  uplifted  the  ideal  of  woman- 
hood on  the  spiritual  plane  by  accepting  His 
first  Guru  or  spiritual  instructor  in  a  woman 
form.  No  other  Saviour  or  spiritual  leader  has 
ever  given  such  an  honor  to  womanhood  in  the 
annals  of  religious  history. 

The  mission  of   Bhagavan  Sri   Ramakrishna 

was  to  show  by  His  living  example  how  a  truly 

spiritual  man,  being  dead  to  the  world 

His  mission.         *.  .    . 

of   senses,   can   live   on  the  spiritual 
plane  of   God-consciousness;    it   was  to  prove 

18 


GOSPEL  OF  RAMAKRISHNA 

that  each  individual  soul  is  immortal  and 
potentially  Diving.  His  mission  was  to  estab- 
lish harmony  between  religious  sects  and  creeds. 
For  the  first  time  it  was  absolutely  demonstrated 
by  Ramakrishna  that  all  religions  are  like  so 
many  paths  leading  to  the  same.  Goal,  that  the 
realization  of  the  same  Almighty  Being  is  the 
highest  Ideal  of  Christianity,  Mahometanism, 
Judaism,  Zoroastrianism,  Hinduism,  as  well  as 
of  all  other  smaller  religions  of  the  world.  Sri 
Ramakrishna's  mission  was  to  proclaim  the 
eternal  Truth  that  God  is  one  but  has  many 
aspects,  and  that  the  same  one  is  worshipped 
by  different  nations  under  various  names  and 
forms;  that  He  is  personal,  impersonal  and 
beyond  both;  that  He  is  with  name  and  form 
and  yet  nameless  and  formless.  His  mission 
was  to  establish  the  worship  of  the  Divine 
Mother  and  thus  to  elevate  the  ideal  of  woman- 
hood into  Divine  Motherhood.  His  mission 
was  to  show  by  His  own  example  that,  true 
spirituality  can  be  transmitted  and  that  salva- 
tion can  be  obtained  through  the  grace  of  a 
Divine  Incarnation.  His  mission  was  to  declare 
before  the  world  that  psychic  powers  and  the 
power  of  healing  are  obstacles  in  the  path  of 
the  attainment  of  God-consciousness. 
J9 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan  Sri  Ramakrishna  possessed  all  the 
Yoga  powers  but  He  seldoqp.  exercised  those 
His  Divine  powers,  especially  the  power  of  heal- 
powers.  jng  diseases.  Moreover,  He  always 
prevented  His  disciples  from  either  seeking  or 
exercising  those  powers.  But  one  power  which 
v/e  have  seen  Him  frequently  exercise  was  the 
Divine  power  to  transform  the  character  of  a 
sinner  and  to  lift  a  worldly  soul  to  the  plane 
of  superconsciousness  by  a  single  touch.  He 
would  take  the  sins  of  others  upon  His  own 
shoulders  and  would  purify  them  by  trans- 
mitting His  own  spirituality  and  opening  the 
spiritual  eyes  of  His  true  followers. 

The  days  of  prophecy  have  passed  before  our 
eyes.  The  manifestations  of  the  Divine  powers 
of  One  who  is  worshipped  to-day  by  thousands 
as  the  latest  Incarnation  of  Divinity,  we  have 
witnessed  with  our  eyes.  Blessed  are  they  who 
have  seen  Him  and  touched  His  holy  feet. 
May  the  glory  of  Sri  Ramakrishna  be  felt  by 
all  nations  of  the  earth ;  may  His  Divine  power 
be  manifested  in  the  earnest  and  sincere  souls  of 
His  devotees  of  all  countries  in  all  ages  to  come, 
is  the  prayer  of  His  child  and  servant, 

ABHEDANANDA. 
20 


CHAPTER  I 

8Rt    RAMAKRISHNA   AT   THE   TEMPLE 
OF   DAKSHINESWARA 

BHAGAVAN  *  SRI  RAMAKRISHNA  lived  for 
many  years  in  Rani  Rashmoni's  celebrated 
where  Temple  garden  on  the  eastern  bank 

Ramakrishna   of    the    Ganges    in    the    village    of 
hved.  Dakshineswara  about  four  miles  north 

of  Calcutta.  This  Temple  with  the  garden  at- 
tached was  dedicated  by  its  foundress  (Rani 
Rashmoni)  to  the  Divine  Mother  (Kali).  In 
the  northwest  corner  of  the  spacious  Temple- 
compound  is  a  small  room  which  faces  on  the 
west  the  waters  of  the  sacred  river  Ganges. 
This  room  with  its  holy  surroundings  was  can- 
't'"Bhaga  van"  is  a  Sanskrit  word  meaning  "The  Blessed 
Lord."  When  the  word  is  used  without  the  accent  on  "a" 
of  the  last  syllable  it  signifies  the  vocative  case  used  in  address- 
ing a  Saviour. 

21 


GOSPEL  OF  RAMAKRISHNA 

secrated  as  the  dwelling-place  for  many  years 
of  Bhagavan  Sri  Ramakrishna,  whose  Divine 
Presence  made  the  spot  holier  and  more  sacred. 
It  was  from  this  retired  corner  that  the  rays 
of  His  Divine  glory,  emanating  from  His  God- 
intoxicated  soul,  dazzled  the  eyes  of  the  seekers 
after  Truth  and  attracted  them  to  Him  as  a 
blazing  fire  attracts  moths  from  all  quarters. 
Hundreds  of  educated  men  and  women  were 
drawn  towards  this  superhuman  personality  to 
listen  with  the  deepest  reverence  to  the  words 
of  wisdom  uttered  by  One  who  had  realized 
God  and  who  lived  in  constant  communion  with 
the  Divine  Mother  of  the  universe. 

One  Sunday  in  the  month  of  March,  1882, 
Mahendra,  hearing  from  a  friend  about  this 
Mahendra's  Divine  Man,  was  so  deeply  impressed 
visit  to  the  that  he  came  to  the  Temple  garden 
to  pay  Him  a  respectful  visit.  It  was 
the  day  of  a  special  religious  festival  and  people 
had  gathered  in  great  numbers  in  Sri  Rama- 
krishna's  room  and  on  the  veranda.  The  Bha- 
gavan was  seated  on  a  raised  platform,  and  on 
the  floor  around  Him  were  Kedar,  Suresh,  Ram, 
Manmohan,  Bijoy,  and  many  other  devotees. 
They  gazed  up  into  His  radiant  face  and  drank 
the  nectar  of  the  living  words  of  Divine  wisdom 


GOSPEL  OF  RAMAKRISHNA 

that  fell  from  His  hallowed  lips.  With  a  smiling 
face  Sri  Ramakrishna  was  speaking  to  them 
of  the  power  of  the  Lord's  Holy  Name  and  true 
Bhakti  as  the  means  of  attaining  God-vision. 
Addressing  Bijoy,*  He  asked:  What  do  you  say 
ts  the  means  of  attaining  to  God? 

Bijoy:  Bhagavan.  by  the  repetition  of  His 
Holy  Name.  In  this  age  the  Holy  Name  of  the 
Lord  has  saving  powers. 

Bhagavan:  Yes,  the  Holy  Name  has  saving 
powers,  but  there  must  be  earnest  longing  with 
Power  of  the  **"  Without  earnest  longing  of  the 
Lord's  Holy  heart  no  one  can  see  God  by  mere 
Name.  repetition  of  His  Name.  One  may 

repeat  His  Name,  but  if  one's  mind  be  attached 
to  lust  and  wealth,  that  will  not  help  much. 
When  a  man  is  bitten  by  a  scorpion  or  a  taran- 
tula, mere  repetition  of  a  ma nt ram  will  not  do; 
a  special  remedy  is  necessary. 

Bijoy:  If  that  be  the  case,  Bhagavan,  then 
how  did  Ajamila,f  who  was  the  greatest-  of 


*  Bijoy  was  the  first  name  of  Bijoy  Krishna  Goswami,  the 
celebrated  preacher,  lecturer,  writer  and  spiritual  teacher 
(Acharya)  of  the  Brahmo  Samaj  in  Calcutta. 

f  Ajarnila  was  the  name  of  a  sinner  who  received  salvation 
by  repeating  the  name  of  the  Lord  (which  was  also  the  name 
23 


GOSPEL  OF  RAMAKRISHNA 

sinners  and  committed  all  sorts  of  crimes,  ob- 
tain salvation  by  repeating  the  Name  of  the 
Lord  at  the  time  of  his  death? 

Ramakrishna :  Perhaps  in  his  previous  incar- 
nations Ajamila  was  righteous  and  performed 
a  great  many  good  deeds.  Besides,  it  is  said 
that  he  practised  asceticism  later  in  this  life. 
It  may  also  be  said  that  at  the  last  moment  of 
his  life  the  repetition  of  the  Holy  Name  purified 
his  heart  and  therefore  he  attained  salvation. 
When  an  elephant  is  washed,  immediately  he 
throws  dust  and  dirt  over  himself;  but  if  he  is 
kept  in  a  clean  stall  after  his  bath,  then  he 
cannot  cover  himself  with  dirt.  By  the  power 
of  the  Holy  Name  a  man  may  J3e  purified,  but 
he  may  once  more  commit  sinful  acts  because 
his  mind  is  weak.  He  cannot  promise  that  he 
will  never  sin  again.  The  water  of  the  Ganges 
may  wash  away  past  sins,  but  there  is  a  saying 
that  sins  perch  on  the  top  of  trees.  When  a  man 
comes  out  of  the  Ganges  and  stands  under  a 
tree,  the  sins  drop  over  his  shoulders  and  seize 
upon  him;  these  old  sins  ride  him,  as  it  were. 
Therefore,  repeat  the  Holy  Name  of  the  Lord, 

of  his  son)  at  the  last  moment  of  his  life.     The  story  of  his 

life  is  given  in  the  Puranas  and  is  well  known  to  the  Hindus. 

24 


GOSPEL  OF  RAMAKRISHNA 

but  at  the  same  time  pray  to  Him  that  you 
may  have  true  love  and  devotion  for  Him,  and 
that  your  love  for  wealth,  fame  and  the  pleasures 
of  the  body  may  decrease  because  they  are 
transitory,  they  last  only  until  to-morrow. 

When  there  is  true  devotion  and  love,  one 
can  reach  God  by  any  of  the  sectarian  religions. 
AH  religions  The  Vaishnavas,  the  worshippers  of 
lead  to  God.  Krishna,  will  attain  God  in  the  same 
way  as  the  Saktas,  the  worshippers  of  the  Divine 
Mother,  or  the  followers  of  Vedanta,  Those  who 
belong  to  the  Brahmo-Samaj,*  the  Mahometans 
and  Christians,  will  also  realize  God  through 
their  respective  religions.  If  you  follow  any 
of  these  paths  with  intense  devotion,  you  will 
reach  Him.  If  there  be  any  mistake  in  the 
path  chosen,  He  will  correct  the  mistake  in  the 
long  run  The  man  who  wishes  to  see  Jagan- 
nath  f  may  go  towards  the  South  instead  of 


*  Brahmo  Samaj  is  the  name  of  the  Hindu  Unitarian 
church  founded  by  Raja  Rammohun  Roy  in  1830  'AD. 
It  has  now  various  branches  in  India.  The  original  organi- 
zation is  now  known  as  the  Adi  Samaj  Keshab  Chunder 
Sen  was  the  founder  of  the  sect  called  "New  Dispensation," 
while  Shivanath  Sastri  was  the  founder  of  the  Sadharan 
Brahmo  Samaj. 

t  Jagannath  literally  means  the  ''Lord  of  the  Universe." 
There  is  a  great  Temple  at  Puri  in  India  where  the  Car  festival 
2S 


GOSPEL  OF  RAMAKRISHNA 

towards  the  North,  but  some  one  will  sooner 
or  later  direct  him  in  the  right  way  and  he  will 
surely  visit  Jagannath  in  the  end.  The  one 
thing  necessary  for  realization  is  whole-hearted 
and  whole-souled  devotion  to  God. 

Vaishnavas,  Mahometans,  Christians  and 
Hindus  are  all  longing  for  the  same  God;  but 
Many  names  they  do  not  know  that  He  who  is 
of  one  God.  Krishna  is  also  Shiva,  Divine  Mother, 
Christ  and  Allah.  God  is  one,  but  He  has  many 
names.  The  Substance  is  one,  but  is  worshipped 
under  different  names  according  to  the  time, 
place  and  nationality  of  His  worshippers.  All 
the  different  Scriptures  of  the  world  speak  of 
the  same  God.  He  who  is  described  in  the 
Vedas  as  Absolute  Existence-Intelligence-Bliss 
or  Brahman,  is  also  described  in  the  Tantras  * 
as  Shiva,  in  the  Puranas  f  as  Krishna,  in  the 
Koran  as  Allah,  and  in  the  Bible  as  Christ.  Yet 


takes    place    every    year.     Hence    the    common    expression 
"The  Car  of  Juggernath." 

*  Tantras  are  sacred  writings  of  the  Shaiva  and  Sakta  sects 
among  the  Hindus. 

f  Puranas  are  the  sacred  Scriptures  of  the  Hindus  next  in 
authority  to  the  Vedas.  There  are  18  Great  Puranas  and 
many  smaller  Puranas. 

26 


GOSPEL  OF  RAMAKRISHNA 

the  various  sects  quarrel  with  one  another.  The 
worshippers  of  Krishna,  for  instance,  say  that 
nothing  can  be  achieved  without  worshipping 
Krishna;  those  who  are  devoted  to  the  Divine 
Mother  think  that  the  worship  of  the  Divine 
Mother  is  the  only  way  to  salvation;  similarly, 
the  Christians  say  that  no  one  can  reach  heaven 
except  through  Christ;  He  is  the  only  way  and 
Christianity  is  the  only  religion,  all  other  reli- 
gions are  false.  This  is  narrow-mindedness. 
Bigotry  is  not  "My  religion  is  true  while  that  of 
r'8ht-  others  is  false," — this  kind  of  belief 

is  not  right.  It  is  not  our  business  to  correct  the 
errors  of  other  religions.  He  who  has  created 
the  world  will  correct  them  in  time.  Our  duty 
is  in  some  way  or  other  to  realize  Him.  God 
can  be  reached  through  many  paths;  each  of 
these  sectarian  religions  points  out  a  path  which 
ultimately  leads  to  Divinity.  Yes,  all  religions 
are  paths,  but  the  paths  are  not  God.  I  have 
seen  all  sects  and  all  paths.  I  do  not  care  for 
them  any  more  People  belonging  to  these 
sects  quarrel  so  much!  After  trying  all  re- 
ligions, I  have  realized  that  God  is  the  Whole 
and  I  am  His  part;  that  He  is  the  Lord  and  I 
am  His  servant;  again  I  realize.  He  is  I;  I  am 
He. 

27 


GOSPEL  OF  RAMAKRISHNA 

People  dispute  among  themselves,  saying: 
"God  is  personal,  with  form.  He  cannot  be 
God  Personal  impersonal  and  formless," — like  the 
and  Vaishnavas  who  find  fault  with  those 

impersonal.  who  worship  the  Impersonal  Brah- 
man. When  realization  comes,  then  all  these 
questions  are  settled.  He  who  has  seen  God 
can  tell  exactly  what  He  is  like.  As  Kavira  * 
said:  "God  with  form  is  my  Mother,  God  with- 
out form  is  my  Father.  Whom  shall  I  blame, 
whom  shall  I  praise?  The  balance  is  even." 
He  is  with  form,  yet  He  is  formless.  He  is 
personal,  yet  He  is  impersonal,  and  who  can 
say  what  other  aspects  He  may  have! 

Four  blind  men  went  to  see  an  elephant. 
One  touched,  a  leg  of  the  elephant  and  said: 
Parable  of  the  "The  elephant  is  like  a  pillar."  The 
elephant  and  second  touched  the  trunk  and  said : 

the  blind  men.  «The   elephant  js  ]fae  a  thick  club." 

The  third  touched  the  belly  and  said:    "The 

*  Kavira  was  a  Hindu  saint  who  lived  between  1488  and 
1512  A.D.  Rising  from  the  low  caste  of  a  weaver  he  became 
the  founder  of  a  Vaishnava  sect  called  after  his  name  "Kavira 
Panth."  His  teachings  were  so  broad  and  universal  that  they 
were  accepted  by  the  Mahometans  as  well  as  the  Hindus  of  all 
castes.  Even  now  there  are  thousands  among  the  lowerclasses 
of  the  Hindus  who  regard  him  as  their  spiritual  master. 
28 


GOSPEL  OF  RAMAKRISHNA 

elephant  is  like  a  huge  jar,"  The  fourth  touched 
the  ears  and  said:  "The  elephant  is  like  a  big 
winno wing-basket."  Then  they  began  to  dis 
pute  among  themselves  as  to  the  figure  of  the 
elephant.  A  passer-by,  seeing  them  thus  quar- 
relling, asked  them  what  it  was  about.  They 
told  him  everything  and  begged  him  to  settle 
the  dispute.  The  man  replied:  "None  of  you 
has  seen  the  elephant.  The  elephant  is  not  like 
a  pillar,  its  legs  are  like  pillars.  It  is  not  like 
a  big  water-jar,  its  belly  is  like  a  water-jar.  It 
is  not  like  a  winnowing -basket,  its  ears  are  like 
winnowing-baskets.  It  is  not  like  a  stout  club, 
its  trunk  is  like  a  club.  The  elephant  is  like 
the  combination  of  all  these."  In  the  same 
manner  do  those  sectarians  quarrel  who  have 
seen  only  one  aspect  of  the  Deity.  He  alone 
who  has  seen  God  in  all  His  aspects  can  settle 
all  disputes. 

Again:    Two  persons  were  hotly  disputing  as 

to  the  color  of  a  chameleon.     One  said:    "The 

chameleon    on   that   palm-tree   is   of 

Parable  of  the  i  i        ; .       mi  ,  i 

chameleon       a    rec*    c°l°r-  '      I  he    other,    contra- 
dicting  him,  replied:    "You  are  mis- 
taken,   the   chameleon   is    not    red    but    blue." 
Not  being  able  to  settle  the  matter  by  argument, 
both  went  to  the  person  who  always  lived  under 
29 


GOSPEL  OF  RAMAKRISHNA 

that  tree  and  had  watched  the  chameleon  in 
all  its  phases  of  color.  One  of  them  asked  him : 
"Sir,  is  not  the  chameleon  on  that  tree  red?" 
The  person  replied:  "Yes,  sir."  The  other 
disputant  said:  "What  do  you  say?  It  is  not 
red,  it  is  blue.'''  The  person  again  humbly 
replied:  "Yes,  sir/'  The  person  knew  that  the 
chameleon  is  an  animal  which  constantly  changes 
color;  thus  it  was  that  he  said  "yes"  to,  both 
these  conflicting  statements.  The  Sat-chit- 
ananda  (the  Absolute  Existence-Intelligence- 
Bliss)  likewise  has  many  forms.  The  devotee 
who  has  seen  God  in  one  aspect  only,  knows  Him 
in  that  aspect  alone.  But  he  who  has  seen 
Him  in  manifold  aspects  is  alone  in  a  position 
to  say  with  authority:  "All  these  forms  are  of 
one  God  and  God  is  multiform."  He  is  formless 
and  with  form,  and  many  are  His  forms  which 
no  one  knows. 

God  is  not  only  personal  and  with  form  but 
He  can  take  the  form  of  Krishna,  Christ  or  any 
Different  other  Incarnation.  It  is  true  that 
aspects  of  He  manifests  Himself  in  infinite 

Divinity.  form?     to     fulfil     the     desires     of     Ris 

devotees.     It  is  also  true  that   He  is  formless 

Indivisible  Existence-Intelligence-Bliss  Absolute. 

The   Vedas    have    described    Him    to   be   both 

30 


GOSPEL  OF  &AMAKRISHNA 

personal,  with  form  and  attributes,  and  imper- 
sonal, beyond  all  form  and  attributes.  Do 
you  know  how  this  is?  He  is  like  the  infinite 
ocean  of  Absolute  Existence-Intelligence-Bliss. 
As  in  the  ocean  intense  cold  will  freeze  a 
portion  of  the  water  into  ice  which 

Relation  be- 
tween God       niay  float  in  various   forms    on    the 

water'  similarly  intense  devotion 
(Bhakti)  may  condense  a  portion  of 
Divinity  and  make  it  appear  in  different 
forms.  The  Personal  God  with  form  exists 
for  the  sake  of  His  Bhaktas  (dualistic  devo- 
tees). When  the  sun  of  wisdom  rises,  the 
block  of  ice  melts  arid  becomes  water  once 
more;  above,  below,  and  on  every  side  the 
Infinite  Being  pervades.  Therefore  there  is  a 
prayer  in  the  Scriptures:  "O  Lord,  Thou  art 
personal  with  form.  Thou  art  also  impersonal 
and  formless.  Thou  hast  manifested  Thyself 
in  a  human  form  and  hast  lived  in  our  midst, 
but  in  the  Vedas  Thou  art  described  as  beyond 
speech  and  mind,  Unspeakable,  Imperceptible 
and  Unthinkable."  But  it  can  be  said  that 
for  a  certain  class  of  Bhaktas  He  is  eternally 
personal  and  always  with  form.  There  are 
places  where  the  ice  never  melts,  it  becomes 
crystallized. 

31 


GOSPEL  OF  RAMAKRISHNA 

Kedar:  *  Bhagavan,  it  is  also  said  in  the 
Scriptures:  "O  Lord,  Thou  art  beyond  speech 
and  mind,  but  I  have  described  Thy  Personal 
form  only,  do  Thou  forgive  me  for  this  offense." 

Bhagavan:  Yes,  God  is  with  form  and  also 
formless.  No  one  can  say  positively  that  He  is 
so  much  and  no  more,  To  a  devotee  (Bhakta, 
or  lover  of  God)  the  Lord  appears  as  a  Personal 
Being  with  form,  but  to  one  who  has  attained 
to  the  state  of  selfless  Samadhi  through  the  path 
of  discrimination  and  knowledge  He  is  the 
formless,  Impersonal  and  Absolute  Brahman. 

Night  had  fallen  and  the  priests  were  moving 
the  lights  before  the  shrines  to  the  accompani- 
Evening  at  ment  of  bells,  cymbals,  and  drums. 
the  Temple.  From  the  southern  end  of  the  garden 
was  wafted  the  sweet  music  played  by  the 
Temple  musicians  upon  flutes  and  other  instru- 
ments— the  music  being  carried  far  over  the 
Ganges  until  it  was  lost.  The  breeze  blowing 
from  the  south  was  gentle  and  fragrant  with 
the  sweet  odor  of  many  flowers.  The  moon 
was  rising  and  the  garden  was  soon  bathed  in 

*  Kedar  was  a  great  dualistic  Bhakta,  or  a  lover  of  God. 
He  belonged  to  the  Yaishnava  sect  of  Chaitanya.      He  re- 
garded Ramakrishna  as  the  Incarnation  of  Divine  Love. 
32 


GOSPEL  OF  RAMAKRISHNA 

its  soft  silvery  light.  It  seemed  as  if  nature  as 
well  as  man  was  rejoicing  and  holding  herself 
in  readiness  for  the  sacred  ceremony  of  the 
Arati  (evening  service). 

One  by  one  the  disciples  began  to  take  their 
leave.  Mahendra  *  and  his  friend,  who  had 
been  visiting  the  different  temples,  now  wended 
their  way  back  through  the  grand  quadrangle 
to  Sri  Ramakrishna's  chamber.  Coming  up  to 
the  door  of  the  room,  they  noticed  that  it  was 
closed.  Near  the  door  stood  a  maid-servant 
named  Brinda.  Mahendra  spoke  to  her, 
saying:  Well,  my  good  woman,  is  the  Holy 
Man  in? 

Brinda:   Yes,  He  is  in  His  room. 

Mahendra:  I  suppose  He  has  many  books  to 
read  and  study? 

Brinda:  Oh  dear  no;  not  a  single  one. 
Everything,  even  the  highest  truths,  is  spoken 
by  His  tongue.  His  words  are  all  inspired. 


*  Mahendra  is  the  first  name  of  Babu  Mahendra  Nath 
Gupta.  He  was  a  professor  of  English  literature  in  Cal- 
cutta University.  He  is  a  devoted  householder  disciple 
of  Ramakrishna.  He  is  the  author  of  "  Ramakrishna  Ka- 
thamrita"  (or  The  Nectar  of  the  Sayings  of  Ramakrishna)  in 
Bengali.  It  was  he  who  kept  a  diary  of  the  events  which  are 
jiow  translated  and  embodied  in  the  present  volume. 
33 


GOSPEL   OF   RAMAKRISHNA 

Mahendra:  Indeed!  Is  He  now  going  through 
,he  evening  service?  May  we  go  in?  Will  you 
kindly  tell  Him  of  our  anxiety  to  see  Him? 

Brinda:  Why,  you  may  go  in,  my  children. 
Go  in  and  take  your  seats  before  Him. 

Thereupon  they  entered  the  room.  No  other 
people  were  there.  Bhagavan  Sri  Ramakrishna 
was  alone,  seated  as  in  the  afternoon  on  the 
platform  beside  His  bed.  Incense  was  burning 
and  the  doors  were  closed.  Mahendra  saluted 
the  Bhagavan  with  folded  hands.  A  mat  was 
pointed  out  on  the  floor.  At  His  word  Mahen- 
dra and  his  friend  took  their  seats  upon  it. 
The  Bhagavan  asked  him :  What  is  your  name  ? 
Where  do  you  live ?  What  are  you?  What  has 
brought  you  to  Barahanagore?  * 

Mahendra  answered  each  of  these  questions, 
but  he  noticed  that  in  the  course  of  the  con- 
versation Sri  Ramakrishna's  mind  was  fixed 
upon  some  other  object,  on  which  He  was 
meditating.  He  was  only  half -conscious  of  the 
physical  plane  and  His  attitude  resembled  that 
of  a  man  quietly  seated  rod  in  hand,  intent  on 
catching  fish.  When  the  float  trembles  and  the 
fish  bites,  the  man  eagerly  looks  at  the  float, 

*  Barahanagore  is  a  suburb  of  Calcutta. 
34 


GOSPEL  OF  RAMAKRISHNA 

grasping  the  rod  with  all  his  strength.  He 
does  not  talk  to  anyone,  but  his  whole  mind  is 
fixed  upon  the  float.  Such  was  the  Bhagavan's 
concentration  at  this  moment.  Mahendra 
learned  afterwards  that  this  was  the  state  of 
Samadhi  or  God-consciousness  which  invariably 
came  over  Him  every  day  during  the  evening 
service.  Very  often  in  this  state  He  would 
become  absolutely  unconscious  of  the  external 
world.  Mahendra,  observing  His  abstraction, 
said  to  Sri  Ramakrishna:  I  am  afraid,  Bha- 
gavan,  that  Thou  wouldst  prefer  to  go  through 
the  evening  service  (Sandhya)  alone.  In  that 
case  we  will  not  disturb  Thee  any  more,  but 
will  call  some  other  time.  . 

Sri  Ramakrishna  replied:  Oh  no,  you  need 
not  be  in  a  hurry. 

But  He  was  silent  again  for  a  time.  He 
then  opened  His  •  lips  and  said:  Sandhya? 
Evening  service?  It  is  not  that. 

A  short  while  after,  Mahendra  saluted  the 
Bhagavan,  who  in  turn  bade  him  good-bye, 
saying,  "Come  again." 

35 


CHAPTER    IT 

SRI    RAMAKRISHNA   WITH   HIS    DISCIPLES    AT 
THE    TEMPLE 

THE  Bhagavan  was  in  His  room  seated  in 
His  usual  place  on  the  small  platform  beside 
His  bed.  It  was  Sunday  and  the  room  was 
filled  with  a  large  number  of  devotees.  Among 
them  was  a  young  college  student  only  nine- 
teen years  of  age  named  Narendra,  who  after- 
wards became  the  world-renowned  Swami 
Vivekananda.  Everyone  noticed  even  at  that 
time  that  he  was  a  sincere  and  earnest  seeker 
after  Truth  and  that  his  mind  was  above  all 
worldly  concerns.  His  eyes  were  shining  with 
spiritual  light,  his  face  was  aglow  with  innocence 
and  simplicity,  and  his  words  were  full  of  spirit- 
ual power.  The  Bhagavan  was  discoursing  on 
worldly  people  who  ridicule  the  worshippers 
of  God.  Especially  addressing  Narendra,  He 
asked;  What  do  you  say,  Narendra?  Worldly 
36 


GOSPEL  OF   RAMAKRISHNA 

men  will  speak  all  manner  of  things  against 
godly  people,  but  they  should  act  like  the 
elephant.  When  an  elephant  passes  through  a 
public  road,  dogs  run  after  him  and  bark  at 
him ;  but  the  elephant  turns  a  deaf  ear  to  their 
barking  and  goes  on  his  own  way.  Suppose, 
my  boy,  people  should  speak  ill  of  you  behind 
your  back,  what  would  you  think  of  them? 

Narendra:  I  would  look  upon  them  as  a  lot 
of  barking  dogs. 

The  Bhagavan  laughed  and  said:  No,  my 
friend,  do  not  go  so  far  as  that.  You  should 
God  dwells  love  everyone;  no  one  is  a  stranger; 
in  ail.  G0d  dwells  in  all  beings;  without 

Him  nothing  can  exist.  When  Prahlada  *  real- 
ized Him,  the  Lord  asked  him  to  crave  a  boon. 
Prahlada  replied:  "When  I  have  seen  Thee, 
what  other  boon  do  I  need?"  The  Lord  asked 
him  again.  He  then  prayed :  "  If  Thou  wishest 
to  grant  me  a  boon,  do  Thou  forgive  those  who 
have  persecuted  me."  Prahlada  meant,  that 
by  persecuting  him  they  had  persecuted  the 
Lord  dwelling  within  him.  Know  that  God 
resides  in  all  things  animate  and  inanimate. 
Hence  everything  is  an  object  of  worship,  be 

*  See  note  page  128, 
37 


GOSPEL  OF  RAMAKRISHNA 

it  men,  beasts  or  birds,  plants  or  minerals. 
In  our  relation  with  men  all  that  we  can  do 
is  to  take  heed  to  ourselves  that  we  mix  with 
good  people  and  avoid  bad  company.  It  is 
true,  however,  that  God  resides  in  bad  people 
also,  yes,  even  in  a  tiger;  but  surely  it  does  not 
follow  that  we  should  embrace  a  tiger.  It 
may  be  asked:  Why  should  we  run  away  from 
a  tiger  when  God  is  dwelling  in  that  form? 
To  this  the  answer  is  that  God  abiding  in  our 
hearts  directs  us  to  run  away  from  the  tiger. 
Why  should  we  not  obey  His  will? 

In  a  certain  forest  there  lived  a  sage  who  had 

a  number  of  disciples.     He  taught  his  disciples 

the  truth:    "God  dwells  in  all  things. 

Parable  of  the   T_ 

disciple  and  Knowing  this,  you  should  bend  your 
the  iiiad  ele-  ^nee  before  every  object. "  One  day 
a  disciple  went  out  into  the  forest 
for  wood.  On  his  way  he  saw  a  man  riding 
a  mad  elephant  and  shouting:  "Get  out  of  the 
way,  get  out  of  the  way!  This  is  a  mad  ele- 
phant. "  The  disciple,  instead  of  running  away, 
remembered  his  master's  teaching  and  began 
to  reason:  "God  is  in  the  elephant  as  well 
as  in  me.  God  cannot  be  hurt  by  God,  so 
why  should  I  run  away?"  Thus  thinking,  he 
stood  where  he  was  and  saluted  the  elephant 
38 


GOSPEL   OF   RAMAKRISHNA 

as  he  came  nearer.  The  driver  (Mahoot)  kept 
on  shouting:  "Get  out  of  the  way!"  but  the 
disciple  would  not  move,  until  he  was  snatched 
up  by  the  mad  elephant  and  dashed  to  one 
side.  The  poor  boy,  bruised  and  bleeding,  lay 
on  the  ground  unconscious.  The  sage,  hearing 
of  the  accident,  came  with  his  other  disciples 
to  carry  him  home.  When  after  some  time 
the  unfortunate  pupil  recovered  consciousness, 
he  described  what  had  happened.  The  sage 
replied:  My  boy,  it  is  true  that  God  is  manifest 
in  everything.  But  if  He  is  in  the  elephant, 
is  He  not  equally  manifest  in  the  driver  (Ma- 
hoot)?  Tell  me  why  you  did  not  pay  heed  to 
the  warning  of  the  driver? 

The  Bhagavan  continued:  In  the  sacred 
Scriptures  it  is  written,  "God  dwells  in  water"; 
but  some  water  can  be  used  for  divine  service, 
God  in  or  for  drinking  purposes,  some  for 

everything.  bathing  or  washing,  while  dirty  water 
cannot  be  touched  even.  In  the  same  mariner, 
although  God  resides  in  all  human  beings, 
still  there  are  good  men  and  bad  men,  there 
are  lovers  of  God  and  those  who  do  not  love 
God.  We  should  recognize  Divinity  in  all,  but 
we  should  not  mix  with  bad  people  or  with 
those  who  do  not  love  God.  Our  relation  with 
39 


GOSPEL  OF  RAMAKRISHNA 

them  must  not  be  very  close.  It  is  wise  to 
avoid  the  company  of  such  people. 

Narendra:*  What  attitude  should  we  hold 
when  wicked  people  come  to  disturb  our  peace 
or  do  actually  offend  us? 

Bhagavan :  A  person  living  in  society  should 
have  a  little  Tamas  (the  spirit  of  resisting  evil) 
Resistance  of  for  purposes  of  self -protection.  But 
evil-  this  is  necessary  only  for  outward 

show,  its  object  being  to  prevent  the  wicked 
from  doing  harm  to  you.  At  the  same  time 
you  should  not  do  actual  injury  to  another  on 
the  grotind  that  he  has  done  injury  to  you. 

There  was  a  large  venomous  snake  in  a  field. 
No  one  dared  to  go  that  way.  One  day  a  holy 
Parable  of  the  man  (Mahatma)  passed  .by  that  road 
snake  and  the  and  the  serpent  ran  after  the  sags  to 
bite  him.  But  when  the  snake  ap- 
proached the  holy  man,  he  lost  all  his  ferocity 
and  was  overpowered  by  the  gentleness  of  the 
Yogi.  Seeing  him,  the  sage  said:  "Well,  my 
friend,  think  you  to  bite  me?"  The  snake  was 
abashed  and  made  no  reply.  At  this  the  sage 
continued :  "Hearken,  friend ;  do  not  injure  any- 
one in  future."  The  snake  bowed  and  nodded 

*  Narendra  was  a  Sannyasin  disciple  of  Ramakrishna.     He 
was  afterwards  known  as  the  Swami  Vivekananda. 
40 


GOSPEL  OF  RAMAKRISHNA 

assent.  The  sage  went  his  way,  and  the. 
snake  entered  his  hole  and  thenceforward  began 
to  live  a  life  of  'innocence,  without  attempt- 
ing to  harm  anyone.  In  a  few  days  all  the 
neighborhood  concluded  that  the  snake  had 
lost  his  venom  and  was  no  longer  dangerous; 
so  everyone  began  to  tease  him.  They  pelted 
him  with  stones  or  dragged  him  mercilessly  by 
the  tail,  and  there  was  no  end  to  his  troubles. 
Fortunately  the  sage  again  passed  that  way, 
and  seeing  the  bruised  and  battered  condition 
of  the  snake,  was  very  much  moved  and  in- 
quired the  cause.  "Holy  Sir,"  the  snake  re- 
plied, "this  is  because  I  do  not  injure  anyone 
after  your  advice.  But  alas!  they  are  so 
merciless!"  The  sage  smilingly  said:  "My 
friend,  I  simply  advised  you  not  to  bite  anyone; 
but  I  did  not  tell  you  not  to  frighten  others. 
Although  you  should  not  bite  any  living  creature, 
still  you  should  keep  people  at  a  distance  by 
hissing  at  them."  And  Sri  Ramakrishna  added : 
There  is  no  harm  in  "hissing"  at  wicked  men 
and  at  your  enemies,  showing  that  you  can 
protect  yourself  and  know  how  to  resist  evil. 
Only  you  must  be  careful  not  to  pour  your 
venom  into  the  blood  of  your  enemy.  Resist 
not  evil  by  causing  evil  in  return. 
41 


GOSPEL  OF  RAMAKRISHNA 

One  of  the  devotees  present  said:    But  when 

a   person    is    annoyed   with   me,    Bhagavan,    I 

feel  unhappy.     I  feel  that  I  have  not 

Love  for  all. 

been  able  to  love  everyone  equally. 

Ramakrishna :  When  you  feel  that  way,  you 
should  have  a  talk  with  that  person  and  try 
to  make  peace  with  him.  If  you  fail  after 
such  attempts,  then  you  need  not  give  it  fur- 
ther thought.  Take  refuge  with  the  Lord. 
Think  upon  Him.  Do  not  let  your  mind  be 
disturbed  by  any  other  thing. 

Devotee:  Christ  and  Chaitanya  have  both 
taught  us  to  love  all  mankind. 

Ramakrishna:  You  should  love  everyone  be- 
cause God  dwells  in  all  beings.  But  to  wicked 
people  you  should  bow  down  at  a  distance. 
(To  Bijoy,  smiling)  Is  it  true  that  people  blame 
A  true  devotee  you  because  you  mix  with  those  who 
always  calm,  believe  in  a  Personal  God  with  form? 
A  true  devotee  of  God  should  possess  absolute 
calmness  and  never  be  disturbed  by  the  opinions 
of  others.  Like  a  blacksmith's  anvil,  he  will 
endure  all  blows  and  persecutions  and  yet  re- 
main firm  in  his  faith  and  always  the  same. 
Company  of  Wicked  people  may  say  many  things 
the  wicked,  about  you  and  blame  you ;  but  if  you 
long  for  God,  you  should  endure  with  patience. 
42 


GOSPEL   OF   RAMAKRISHNA 

One  can  think  on  God  even  dwelling  in  the 
midst  of  wicked  people.  The  sages  of  ancient 
times,  who  lived  in  forests,  could  meditate  on 
God  although  surrounded  by  tigers,  bears,  and 
other  wild  beasts.  The  nature  of  the  wicked 
is  like  that  of  a  tiger  or  bear.  They  attack 
the  innocent  and  injure  them.  You  should  be 
especially  cautious  in  coming  in  contact  with 
the  following:  First,  the  wealthy.  A  person 
who  possesses  wealth  and  many  attendants  can 
easily  do  harm  to  another  if  he  so  desires.  You 
should  be  very  guarded  in  speaking  with  him; 
sometimes  it  may  even  be  necessary  to  agree 
with  him  in  his  opinion.  •  Second,  a  dog.  When 
a  dog  barks  at  you,  you  must  not  run,  but  talk 
to  him  and  quiet  him.  Third,  a  bull.  When 
a  bull  chases  you,  you  should  always  pacify  him 
by  talking  to  him.  Fourth,  a  drunkard.  If 
you  make  him  angry,  he  will  call  you  names 
and  swear  at  you.  You  should  address  him 
as  a  dear  relative,  then  he  will  be  happy  and 
obliging. 

When  wicked  people  come  to  see  me,  I  am 
very  careful.  The  character  of  some  of  them 
is  like  that  of  a  snake.  They  may  bite  you 
unawares.  It  may  take  a  long  time  and  much 
discrimination  to  recover  from  the  effects  of 
43 


GOSPEL  OF  RAMAKRISHNA 

that  bite.  Or  you  may  get  so  angry  at  them 
that  you  will  wish  to  take  revenge.  It  is 
necessary,  however,  to  keep  occasionally  the 
company  of  holy  men.  Through  such  associa- 
tion right  discrimination  will  come. 

There  are  four  classes  of  Jivas,  or  individual 
souls:  First,  Baddha,  the  bound;  second, 
Mumukshu,  the  seeker  after  freedom;  third, 
Mukta,  the  emancipated;  and  fourth,  Nitya- 
mukta,  the  eternally  free.  This  world  is  like  a 

Four  classes      net>  t^16  SOU^  *S  t^1G  ^S^'  an^  tne  Lord 

of  individual  of  the  phenomenal  world  is  the  fisher- 
man. When  a  fisherman  draws  in  his 
net,  some  of  the  fish  try  to  escape  by  rending 
the  net,  that  is,  they  struggle  for  freedom. 
So  are  the  souls  of  the  second  class,  the  Mumuk- 
shus,  the  seekers  after  freedom.  But  among 
the  fish  that  struggle,  only  a  few  escape.  Simi- 
larly, a  few  souls  only  attain  to  freedom  and 
they  belong  to  the  third  class,  the  Muktas. 
There  are  some  fish,  however,  that  are  naturally 
cautious  and  never  fall  into  the  net.  Such  are 
the  souls  of  the  fourth  class,  the  Nitya-mitktas , 
who  are  never  caught  in  the  net  of  the  phenom- 
enal world,  but  who  remain  eternally  free,  like 
Narada*  and  others  like  him.  Most  of  the  fish. 
*  See  note  page  168. 
44 


GOSPEL  OF  RAMAKRISHNA 

however,  fall  into  the  net  and  have  not  the 
sense  to,  know  that  they  are  going  to  die  there. 
When  caught,  they  try  to  run  away  and  hide 
in  the  mud  at  the  bottom  by  swimming  with 
the  net.  They  make  no  effort  to  get  out  of  the 
net,  but  go  deeper  and  deeper  into  the  mud. 
These  may  be  compared  to  the  souls  who  are 
bound  fast  in  the  world.  They  are  caught  in 
the  net,  but  they  delude  themselves  by  thinking 
that  they  are  happy.  They  remain  attached 
to  worldliness.  They  plunge  into  the  mire  of 
worldly  evils  and  are  content,  while  those 
who  are  seeking  after  freedom  or  who  are  eman- 
cipated do  not  like  worldliness  and  do  not  care 
for  sense-pleasures. 

Those  who  are  thus  caught  in  the  net  of  the 

world  are  the  Baddha,  or  bound  souls.     No  one 

can  awaken  them.     They  do  not  come 

Bound  souls.  r  .    . 

to  .their  senses  even  after  receiving 
blow  upon  blow  of  misery,  sorrow  and  inde- 
scribable suffering.  The  camel  loves  thorny 
bushes,  and  although  his  mouth  bleeds  when 
he  eats  them,  still  he  does  not  cease  to  love 
them  dearly  and  no  one  can  keep  him  away 
from  them.  The  bound  souls  may  meet  with 
great  grief  and  misfortune,  but  after  a  few  days 
they  are  just  as  they  were  before.  The  wife 
45 


GOSPEL  OF  RAMAKRISHNA 

may  die  or  become  unchaste,  the  man  will 
marry  again;  his  son  may  die,  he  will  be  ex- 
tremely sorrowful,  but  he  will  soon  forget  him. 
The  mother  of  the  boy  may  be  overwhelmed 
with  grief  for  a  short  time,  but  in  a  few  days 
she  will  once  more  be  concerned  for  her  personal 
appearance  and  will  deck  herself  with  jewels 
and  finery.  Such  worldly  people  may  be  left 
paupers  after  marrying  their  sons  and  daughters, 
yet  they  will  still  beget  children  every  year. 
They  may  lose  their  fortune  by  a  lawsuit,. but 
they  will  again  go  to  the  courts.  They  may 
not  be  able  to  support  their  children,  to  educate, 
feed,  clothe,  or  house  them  properly,  still  they 
will  continue  to  have  more.  They  are  like  the 
snake  with  a  musk-rat  in  its  mouth.  As  the 
snake  cannot  swallow  the  rat  because  of  its 
strong  odor,  neither  can  it  throw  it  out  because 
of  its  own  bent  teeth,  so  these  bound  souls, 
Baddhas,  although  they  may  occasionally  feel 
that  the  world  is  unreal,  can  neither  give  it  up 
nor  can  they  fix  their  minds  on  the  Reality 
of  the  universe.  I  once  saw  a  relative  of  Keshab 
Chunder  Sen,  who  was  quite  old,  still  playing 
cards  as  if  the  time  for  meditating  on  God  had 
not  come  for  him. 

There  is  another  sign  of  a  Baddha,  or  worldly 
46 


GOSPEL  OF  RAMAKRISHNA 

soul.  If  you  remove  him  from  the  world  and 
put  him  in  a  better  place,  he  will  pine  away 
and  die.  He  will  work  like  a  slave  to  support 
his  family,  and  he  will  not  hesitate  to  tell  lies, 
to  deceive  or  to  flatter  in  order  to  earn  his  liveli- 
hood. He  looks  upon  those  who  worship  God 
or  who  meditate  on  the  Lord  of  the  universe  as 
insane.  He  never  finds  time  or  opportunity 
to  think  of  spiritual  subjects.  Even  at  the  hour 
of  death  he  will  think  and  talk  of  worldly 
things.  Whatever  thought  is  strongest  in  the 
minds  of  worldly  people  comes  out  at  the  time 
of  death.  If  they  become  delirious,  they  rave 
of  nothing  but  material  objects.  They  may  go 
to  places  of  worship,  but  so  long  as  their  minds 
are  attached  to  the  world,  worldly  thoughts  will 
rise  at  the  last  moment.  As  a  parrot  may  be 
taught  to  utter  the  Lord's  Holy  Name,  but  when 
attacked  by  a  cat,  screams  and  gives  its  natural 
cry;  so  they  may  repeat  the  Holy  Name  of  the 
Lord,  but  when  attacked  by  death,  the  natural 
tendency  of  their  minds  will  predominate.  It 
is  said  in  the  Bhagavad  Gita  that  the 
what  thou  future  is  determined  bv  the  thought 

thinkestthou 

shait  become,  that  is  uppermost  at  the  moment  of 
death,  and  in  the  Purana  there  is  a 
story  that  King  Bharata  was  born  as  a  deer 
47 


GOSPEL  OF  RAMAKRISHNA 

because  when  he  died,  his  mind  was  fixed  on 
the  thought  of  a  deer.  He  who  passes  away 
thinking  of  God  and  meditating  on  Him,  does 
not  come  back  to  this  world. 

A  devotee:  Bhagavan,  will  a  man  who  thinks 
of  God,  but  who  does  not  meditate  on  Him 
at  the  time  of  death,  be  born  again? 

Sri  Ramakrishna:  An  ordinary  soul  who  has 
no  faith  in  God  may  think  of  Him  for  a  time, 
but  easily  forgets  Him  again  and  becomes 
attached  to  the  world.  If,  however,  he  con- 
centrates his  mind  upon  God  at  the  last  moment 
of  his  life,  his  heart  and  soul  become  purified 
and  remain  so  even  after  death.  People  suffer 
Concentration  so  much  because  they  have  no  faith 
and  in  God.  In  order  to  be  able  to  think 

meditation.        Qf  Qod  ^  ^  ^^  Q£  death  we  mugt 

prepare  our  mind  by  constant  practice.  The 
practice  of  meditation  on  God  will  create  a 
tendency  of  mind  to  think  of  Him  spontane- 
ously even  at  the  last  moment. 

A  devotee:  Bhagavan,  what  condition  of 
mind  is  necessary  for  a  worldly  person  to  attain 
to  freedom? 

Ramakrishna:  If  by  the  Grace  of  the  Lord 
strong  .dispassion  for  worldly  things  arises  in  his 
mind,  then  such  a  person  becomes  free  from 
48 


GOSPEL  OF  RAMAKRISHNA 

all  earthly  attachment.     What  is  this  strong  dis- 

passion?     Let  me  tell  you.     Ordinary  dispassion 

makes   the  mind  think  of  the  Lord 

Dispassion. 

occasionally,  but  there  is  no  longing 
in  the  heart.  Strong  dispassion,  on  the  contrary, 
makes  the  mind  dwell  constantly  on  the  Lord 
with  the  same  intense  longing  as  a  mother  feels 
for  her  only  child.  He  who  has  strong  dispassion 
does  not  want  anything  but  the  Lord.  He  looks 
at  the  world  as  a  deep  well  and  is  always  fearful 
lest  he  may  fall  into  it.  Earthly  relations  seem 
to  him  very  distant.  He  does  not  seek  their 
company.  His  whole  heart  and  soul  yearn  for 
God.  He  does  not  think  of  his  family,  nor  does 
he  think  of  the  morrow.  He  also  possesses 
great  spiritual  force. 

Let   me   explain  this  to   you  by   a  parable: 
In  a. certain  place  there  had  been  a  long  drought. 

Parable  of  the  The  farmers  were  irrigating  their 
farmer  and  fields  by  canals,  bringing  water  from 
a  long  distance.  One  farmer  had 
great  determination  and  force  of  character. 
One  morning  he  made  up  his  mind  that  he  would 
continue  to  dig  his  canal  until  he  had  connected 
it  with  the  river  and  brought  the  water  to  his 
field.  He  was  so  busy  digging  that  he  lost 
account  of  time.  The  hour  for  luncheon  came 
49 


GOSPEL  OF  RAMAKRISHNA 

and  passed.  His  wife  called  him  to  come  home, 
wash  and  eat.  "The  luncheon  is  getting  cold. 
Leave  your  work  until  to-morrow,"  she  urged. 
At  first  he  paid  no  heed  to  her  words,  but  when 
she  repeated  her  request,  he  bade  her  go  home 
and  not  disturb  him  any  more.  "You  have  no 
sense,"  he  said,  "with  this  terrible  drought 
we  cannot  grow  anything.  There  will  be  no 
food  for  the  children,  the  whole  family  will 
die  of  starvation.  I  have  resolved  that  this 
very  day  I  shall  bring  the  water  of  the  river 
to  my  field;  then  I  shall  think  of  washing  and 
eating."  .  Hearing  this,  his  wife  ran  home. 
The  farmer  worked  hard  the  whole  day  and 
toward  evening  he  joined  the  canal  to  the 
river  and  sat  on  one  side  with  great  delight  as 
he  saw  the  stream  of  water  running  into  his 
field.  His  mind  was  then  .peaceful  and  happy. 
He  went  home  and  called  his  wife,  saying:  "  Now 
give  me  a  little  oil  and  fill  my  pipe,"  and  he 
washed,  ate  a  hearty  dinner  and  enjoyed  a 
sound  sleep.  This  kind  of  determination  and 
firmness  of  purpose  must  be  at  the  back  of 
strong  dispass'on.  Another  farmer  who  was 
trying  to  bring  water  to  his  field  was  likewise 
called  by  his  wife  at  the  hour  of  the  noonday 
meal.  "  It  is  getting  late,  come  home,  and  wash 
5° 


GOSPEL  OF  RAMAKRISHNA 

and  eat,"  she  said,  and  at  once  he  dropped  his 
spade  and  replied:  "My  dear,  when  you  ask 
me  to  go,  I  must  go."  So  his  field  remained 
dry.  As  a  farmer  cannot  irrigate  his  field,  so 
a  devotee  cannot  attain  to  God  without  firm 
determination. 

When  God  is  attained  through  such  strong 
dispassion,  all  worldly  attachment  fades  away. 
A  householder  may  then  live  with  his  family, 
but  he  becomes  unattached  and  there  is  no 
more  danger  for  him.  If  there  be  two  magnets, 
one  very  large  and  the  other  very  small,  which 
do  you  suppose  will  attract  a  piece  of  iron? 
The  larger  one  of  course.  God  is  the  greatest 
magnet.  Compared  to  Him  the  attraction  of 
the  world  is  small  and  powerless. 

A  devotee:  Bhagavan,  why  are  we  so  bound 
to  the  world  that  we  cannot  see  God  ? 

Ramakrishna:   The  sense  of  "I  "  in  us  is  the 

greatest  obstacle  in  the  path  of  God-vision.     It 

covers  the  Truth.     When  "  I  "  is  dead, 

Sense  of  **  I  '* 

all  troubles  cease.  If  by  the  mercy 
of  the  Lord  one  realizes  "I  am  a  non-doer," 
instantly  that  man  becomes  emancipated  in 
this  life.  This  sense  of  "  I  "  is  like  a  thick  cloud. 
As  a  small  cloud  can'  hide  the  glorious  sun,  so 
this  cloud  of  "I "  hides  the  glory  of  the  Eternal 


GOSPEL  OF  RAMAKRISHNA 

Sun.  If  the  cloud  is  dispersed  by  the  mercy 
of  a  Guru,  or  spiritual  master,  the  glory  of  the 
Infinite  becomes  visible.  When  Rama,  the 
Divine  Incarnation  in  a  human  form,  was  walk- 
ing in  the  forest,  Lakshmana  (the  individual 
soul),  who  was  at  a  short  distance,  could  not 
see  Him  because  Sita  or  Maya,  or  the  sense  of 
"I,"  was  standing  between.  Look  at  me.  I 
cover  my  face  with  this  handkerchief  and  you 
cannot  see  me;  still  my  face  is  there.  So  God 
is  the  nearest  of  all,  but  because  of  the  sense 
of  "I"  you  do  not  see  Him.  The  soul  in  its 
true  nature  is  absolute  Existence,  Intelligence 
and  Bliss,  but  on  account  of  Maya  or  the  sense 
of  "I,"  it  has  forgotten  its  real  Self  and  has  be- 
come entangled  in  the  meshes  of  the  various 
limitations  of  mind  and  body. 

Each  attribute  limits  the  soul  and  modifies 
its  nature.  He  who  dres'ses  smartly  will  natu- 
rally sing  love-songs,  play  cards  and  carry 
a  cane,  and  such  things  will  appeal  to  him. 
If  you  have  a  pencil  in  your  hand,  you  will  un- 
consciously scribble  on  anything;  such  is  the 
Money  is  power  of  the  pencil.  Money  has 
power.  great  power.  When  a  man  becomes 

wealthy   his   nature   is   entirely  changed.       He 
is  a  different  being.     A  poor  Brahmin,  for  in- 
52 


GOSPEL   OF   RAMAKR1SHNA 

stance,  used  to  come  here.  He  was  very 
humble.  He  lived  on  the  other  side  of  the 
Ganges.  One  day  as  I  was  landing  from  a 
boat,  I  saw  him  sitting  at  the  riverside. 
Seeing  me,  he  shouted  in  a  disrespectful  tone, 
"Hello!  is  it  you,  my  good  fellow?"  Imme- 
diately I  understood  by  his  manner  that  he 
had  got  hold  of  some  money,  otherwise  he  would 
not  dare  to  address  me  thus.  A  toad  had  a 
Rupee  in  its  hole.  An  elephant  was  coming 
that  way  and  passed  over  the  hole.  The  toad 
was  very  angry;  it  came  out  and  was  about  to 
kick  the  elephant,  saying:  "How  darest  thou 
pass  over  me?"  Such  is  the  power  of  wealth! 
It  makes  one  so  egotistic. 

This  sense  of  "I,"  however,  vanishes  at  the 
approach  of  Divine  wisdom,  which  leads  to 
superconsciousness  (Samadhi)  and  eventually 
to  God-consciousness.  But  it  is  very  difficult 
Seven  sta  es  ^°  accll1ire  this  Divine  wisdom.  It 
of  spiritual  is  said  in  the  Vedas  that  when  ,the 
evolution.  mind  reaches  the  seventh  stage  of 

spiritual  evolution,  the  soul  enters  into  Samadhi 
and  instantly  its  sense  of  "I  "  disappears.  The 
mind  naturally  dwells  in  the  first  three  stages, 
the  realm  of  worldly  tendencies  and  animal 
propensities,  and  becomes  attached  to  lust  and 
53 


GOSPEL  OF  RAMAKRISHNA 

wealth.  When  the  mind  dwells  in  the  purified 
heart,  spiritual  light  is  perceived  by  the  soul. 
At  that  time  the  soul  exclaims :  ' '  What  is  this ! 
What  is  this!"  When  it  rises  near  the  throat 
and  remains  there,  the  devotee  loves  to  hear 
and  speak  of  God.  When  the  mind  rises  still 
higher,  near  the  space  between  the  eyebrows, 
it  beholds  the  vision  of  the  Infinite  Being, 
whose  nature  is  absolute  Existence-Intelli- 
gence-Bliss.  The  soul  then  desires  to  touch 
and  embrace  that  Being,  but  fails.  As  a 
light  within  a  lantern  can  be  seen  but  can- 
not be  touched  from  outside,  so  the  soul 
beholds  the  vision  but  cannot  lay  hold  on  it. 
cannot  enter  into  it,  cannot  become  one 
with  it.  In  the  seventh  stage>  however,  the 
mind  is  bereft  of  the  sense  of  "I,"  enters  into 
God-consciousness  and  realizes  its  oneness  with 
the  Infinite. 

Devotee:  Bhagavan,  what  happens  after 
reaching  the  seventh  stage  when  Divine  wisdom 
comes?  What  does  the  man  see? 

Ramakrishna:  It  cannot  be  described  by 
words.  In  the  seventh  stage  when  the  mind 
goes  into  its  causal  form,  Samadhi  comes  and 
what  happens  then  no  one  can  tell. 

This  sense  of  "I"  which  makes  one  worldly 
54 


GOSPEL  OF  RAMAKRISHNA 

and  attached  to  lust  and  wealth  is  the  cause 
Difference  °^  bondage.  The  difference  between 
between  soul  the  Supreme  and  the  individual  soul 

and  God.  of      MJW 


which  stands  between.  If  you  hold  a  stick 
on  the  surface  of  a  stream,  the  water  will 
appear  to  be  divided  into  two  parts,  but  in 
reality  the  water  is  one.  It  appears  as  two 
because  of  the  stick.  The  sense  of  "I"  may 
be  compared  to  this  stick.  Remove  this  limit- 
ing adjunct  and  the  current  will  be  one  and 
unbroken.  What  is  this  sense  of  "I"  which 
clings  to  man?  That  which  says:  "I  am  this, 
I  am  that.  I  possess  so  much  wealth.  I  am 
great  and  powerful;  who  is  greater  than  I?" 
If  a  thief  has  stolen  ten  Rupees  and  been  de- 
tected, the  owner  takes  his  money  first,  then 
beats  him,  then  hands  him  over  to  the  police 
and  finally  puts  him  in  jail.  The  worldly 
The  worldly  "I"  says  :  "Doesn't  he  know  that  he 
"L"  stole  ten  Rupees  which  belonged 

tome?     How  dared  he?" 

Devotee:  Bhagavan,  if  we  cannot  get  rid  of 
worldliness  except  by  losing  the  sense  of  "  I  " 
in  Samadhi,  is  it  not  better  to  follow  the  path 
of  wisdom  which  leads  to  Samadhi,  since  in  the 
path  of  devotion  the  sense  of  "I"  still  remains? 
55 


GOSPEL  OF  RAMAKRISHNA 

Ramakrishna :  Very  few  can  get  rid  of  the 
sense  of  "I"  through  Samadhi.  It  generally 
Difficult  to  be  clings  to  us.  We  may  discriminate 
rid  of  "i."  a  thousand  times,  but  the  sense  of 
(il"  is  bound  to  return  again  and  again.  You 
may  cut  the  branches  of  a  fig-tree  to-day,  but 
to-morrow  you  will  see  that  new  twigs  are 
sprouting.  If  this  sense  of  "I"  will  not  leave, 
then  let  it  stay  as  the  servant  of  God.  "O 
God!  Thou  art  my  Lord,  I  am  Thy  servant!" 
Think  in  this  way:  "I  am  His  servant,  I  am  His 
Servant"!  '  Bhakta,  devotee."  There  is  no  harm 
ofaBhakta.  jn  tys  kjn(}  of  «j  »  Sweet  things 

cause  dyspepsia  and  acidity,  but  crystallized 
sugar-candy  is  harmless.  The  path  of  wisdom 
is  very  difficult.  It  cannot  be  followed  so  long 
as  the  sense  of  "I"  is  connected  with  the  body. 
In  this  age  the  consciousness  of  the  body  and 
the  sense  of  "I"  cannot  be  overcome  easily. 
But  in  the  path  of  devotion,  through  prayer 
and  the  repetition  of  His  Holy  Name  with  ex- 
treme longing,  God  can  be  reached  without  fail. 

Devotee:  Bhagavan,  dost  Thou  teach  us  to 
renounce  the  worldly  "I"  and  not  the  sense 
of  the  servant  "I  "? 

Ramakrishna:  Yes,  the  servant  "I"  or  "I 
am  the  servant  of  God,"  "I  am  His  devotee/' 
56 


GOSPEL  OF   RAMAKRISHNA 

this  egoism  is  not  bad  but  on  the  contrary  it 
helps  us  to  realize  God. 

Devotee:  Bhagavan,  does  he  who  has  the 
sense  of  the  servant  "I"  possess  passion  and 
anger  ? 

Ramakrishna :  If  this  attitude  of  a  servant 
be  genuine  and  perfect,  then  passion  and  anger 
will  drop  off  leaving  only  a  scar  in  the  mind. 
This  "I  "'of  a  Bhakta  or  devotee  does  no  harm 
to  any  living  creature.  It  is  like  a  sword  which, 
after  touching  the  Philosopher's  Stone,  is  turned 
to  gold.  The  sword  retains  the  same  form  but 
it  cannot  cut  or  injure  anyone.  The  dry  leaves 
of  the  cocoanut-tree  drop  off  in  the  wind,  leaving 
a  mark  on  the  trunk;  that  mark  proves  that 
there  was  a  leaf  there  at  one  time.  Similarly, 
the  scar  of  the  sense  of  "I"  remains  in  the 
mind  of  one  who  has  realized  God,  but  his  whole 
nature  is  transformed  into  that  of  an  innocent 
child.  The  child's  sense  of  "I"  is  not  attached 
to  worldly  objects.  He  may  like  a  thing  at  one 
moment,  but  the  next  moment  he  may  dislike 
it.  You  can  take  from  him  an  object 

A  child's  "  I." 

of  great  value  by  giving  him  a 
doll  worth  a  penny.  To  a  child  everyone  is 
equal,  there  is  none  greater  or  smaller.  There- 
fore a  child  has  no  sense  of  caste  or  creed.'  If  his 

57 


GOSPEL  OF   RAMAKRISHNA 

mother  says:  "He  is  your  brother,"  however 
low  his  caste  may  be,  the  child  will  sit  with 
him  and  eat  with  him  without  feeling  dislike  or 
difference  of  any  kind. 

Some  Bhaktas  after  attaining  to  Samadhi  or 
God-consciousness,  when  they  return,  retain 
the  sense  of  "I"  as  "I  am  His  servant,  I  am 
His  devotee."  They  do  not  lose  the  sense  of 
"I"  entirely  but  keep  a  small  portion  of  it  to 
repeat  the  Holy  Name  of  the  Lord,  to  sing  His 
praises,  to  love  and  serve  Him.  Again,  those 
who  constantly  practise  this  sense  of  "servant 
I"  eventually  reach  the  Supreme  Lord.  This 
is  the  path  of  Bhakti  or  devotion.  But  true 
True  devotion  devotion  is  very  rare.  True  devo- 
andiove.  tjon  ]ea(}s  to  intense  love  for  God; 
and  when  that  intense  love  comes,  the  Divine 
Being  is  not  very  far:  In  that  intense  love  the 
sense  of  worldliness  is  wiped  out  entirely  and 
the  whole  heart  and  soul  rest  upon  nothing 
but  the  Lord  of  the  universe.  Some  are  born 
with  this  intense  love  for  God ;  it  is  natural  with 
them.  Its  expression  is  to  be  found  even  in 
their  childhood.  At  that  tender  age  even,  they 
cry  for  God.  There  are  many  examples  of  such 
born  Bhaktas  like  Prahlada  and  others.  Ordi- 
nary devotion  which  is  confined  by  scriptural 
58 


GOSPEL  OF   RAMAKRISHNA 

laws  of  sacrifice  and  worship  is  preparatory. 
As  in  hot  weather  one  fans  oneself  for  a  breath 
of  air  so  long  as  the  breeze  is  not  blowing,  but 
when  the  breeze  springs  up,  the  fan  is  no  longer 
needed;  so  when  the  breeze  of  intense  love 
begins  to  blow  in  the  soul,  all  devotional  exer- 
cises like  repetition  of  the  Name  of  the  Lord, 
sacrifice,  prayers  and  asceticism  become  un- 
necessary. Devotion  without  intense  love  is 
the  sign  of  unripe  Bhakti.  When  it  ripens,  it 
leads  into  Divine  Love,  which  is  perfect  and 
which  brings  the  highest  realization. 

A  disciple:  Bhagavan,  how  can  God  be 
realized? 

Ramakrishna:    God  can  be  realized  by  the 

purified   heart   alone.     Ordinarily  the  mind  is 

stained  with  worldliness.     The  mind 

Pure  heart. 

may  be  compared  to  a  needle.  If  a 
needle  be  covered  with  thick  mud,  it  is  not 
God  is  like  attracted  by  the  magnet ;  but  when 
a  magnet.  ^he  mud  is  washed  off,  the  magnet 
attracts  it.  Similarly,  when  the  mind  is  covered 
with  the  mud  of  worldliness,  it  does  not  feel 
the  attraction  of  the  Lord;  but  whosoever  re- 
Powerof  pents,  saying:  "O  Lord,  I  shall 
repentance,  never  again  commit  such  an  act," 
and  sheds  tears  of  true  repentance,  washes  off 
59 


GOSPEL   OF   RAMAKRISHNA 

all  impurities  and  the  magnet  of  the  Lord 
then  attracts  the  needle  of  the  mind.  Instantly 
superconsciousness  comes  and  is  followed  by 
God-vision. 

A  man  may  make  thousands  of  attempts,  but 
nothing  can  be  accomplished  without  the  mercy 
The  mercy  of  of  the  Lord.  Without  His  mercy  no 
the  Lord.  one  can  see  Him.  Nor  is  it  an  easy 
thing  to  obtain  His  mercy.  The  egotistic  sense 
of  "I  "which  says:  "I  am  the  doer, "  must  be 
abandoned  entirely  before  the  Divine  mercy 
can  be  felt.  So  long  as  there  is  a  steward  in 
charge  of  the  storehouse,  if  any  come  to  the 
master  and  beg  him,  saying:  "Master,  wilt 
thou  not  come  to  the  storehouse  and  give  me 
this  thing?"  he  will  reply:  "The  steward  is 
there,  what  need  have  I  to  go?"  In  like 
manner,  so  long  as  the  ego  thinks  of  himself 
as  the  "doer"  and -the  master  of  the  store- 
house of  the  heart,  the  Real  Master  does  not 
enter  there.  The  mercy  of  the  Lord  is  the 
surest  way  to  God -vision.  He  is  the  sun  of 
wisdom.  A  single  ray  of  this  Eternal  Sun  il- 
lumines this  world,  and  by  that  light  we  are  con- 
God,  the  Sun  scious  of  ourselves  and  of  one  another 
of  wisdom.  an(^  we  acquire  various  kinds  of 

knowledge.     If  He  turns  that  light  towards  His 
60 


GOSPEL  OF  RAMAKRISHNA 

own  face,  then  He  becomes  visible  to  His  Bhakta 
or  devotee.  In  the  night  the  watchman  goes 
from  place  to  place  holding  in  his  hand  the 
illustration  of  bull's-eye  lantern.  By  its  light  he 
a  bull's-eye  sees  everyone's  face  and  people  see 

lantern.  ^^   ^g^   but   nQ  Qne  can  gee  fam 

If  any  onewishes  to  see  the  watchman,  he 
must  beg  him  to  turn  the  light  towards  himself. 
Similarly,  he  who  wishes  to  see  the  Lord  must 
pray  to  Him  thus :  "  O  Lord ,  in  Thy  mercy  do 
Thou  turn  the  light  of  Thy  wisdom  towards 
Thine  own  face  that  I  may  behold  Thee."  If 
there  be  no  light  in  a  house,  that  is  the  sign  of 
extreme  poverty.  Therefore  one  must  light  the 
lamp  of  wisdom  within  the  heart.  ''O  mind, 
why  dost  thou  not  see  the  face  of  the  Divine 
Mother  by  lighting  the  lamp  of  wisdom  in  the 
chamber  of  the  soul!" 
61 


CHAPTER   III 

THE   BHAGAVAN  WITH   CERTAIN  OF  HIS 
HOUSEHOLDER   DISCIPLES 

ONE  day  in  winter  a  certain  householder 
disciple,  who  was  a  college  professor,  came  to 
see  the  Bhagavan.  Sri  Ramakrishna  was  seated 
on  the  southern  veranda  of  His  room,  and  He 
was  smiling.  After  a  short  conversation  He 
asked  :  '  '  Do  you  prefer  to  meditate  on  God 

or    without    f  OITO  ?  "       The 


God  is  form- 

less  and  disciple  hesitated  and  answered:  "I 
with  form.  prefer  to  meditate  upon  God  as  the 
formless  Being  rather  than  as  a  Being  with 
form."  The  Bhagavan  replied:  "That  is  good. 
There  is  no  harm  in  looking  at  Him  from  this 
or  the  other  point  of  view.  Yes,  to  think  of 
Him  as  the  formless  Being  is  quite  right.  But 
do  not  go  away  with  the  idea  that  that  alone 
is  true  and  that  all  else  is  false.  Meditating 
62 


GOSPEL  OF  RAMAKRISHNA 

upon  Him  as  a  Being  with  form  is  equally  right. 
You,  however,  must  hold  on  to  your  particular 
conception  of  God  until  you  have  realized  and 
seen  God." 

The  disciple  asked:  "Bhagavan,  one  may 
believe  that  God  is  with  form,  but  surely  He  is 
image  not  in  the  earthen  images  that  are 

worship.  worshipped?"  Sri  Ramakrishna  re- 
plied: "My  dear  sir,  why.  do  you  say  earthen 
images?  The  image  of  the  Divine  Being  is 
made  of  the  spirit."  The  disciple  could  not 
understand  the  meaning  of  this,  but  answered: 
"Yet  should  it  not  be  one's  duty  to  make  clear 
to  those  who  worship  images  that  God  is  not 
the  same  as  the  images  and  that  at  the  time 
of  worship  they  should  think  of  God  Himself 
and  not  of  the  image  made  .of  clay?"  The 
Bhagavan  said:  "The  Lord  of  the  universe 
teaches  mankind.  He  who  has  made  the  sun 
and  moon,  men  and  brutes;  He  who  has  created 
things  for  them  to  live  upon,  parents  to.  tend, 
and  rear  them;  He  who  has  done  so  many 
things  will  surely  do  something  to  bring  them 
to  the  light.  The  Lord  dwells  in  the  temple 
of  the  human  body.  He  knows  our  innermost 
thoughts.  If  there  is  anything  wrong  in  image 
worship,  does  He  not  know  that  all  worship  is 
63 


GOSPEL  OF  RAMAKRISHNA 

meant  for  Him?  He  will  be  pleased  to  accept 
it  knowing  that  it  is  for  Him.  Why  should  you 
worry  yourself  about  things  which  are  beyond 
your  reach?  Try  to  realize  God  and  love  Him. 
This  is  your  first'  duty. 

"You  speak  of  images  made  of  clay.  -  Well, 
there  often  comes  a  necessity  for  worshipping 
such  images  and  symbols.  In  Vedanta  it  is 
said,  the  absolute  Existence-Intelligence-Bliss 
pervades  the  universe  and  manifests  itself 
through  all  forms.  What  harm  is  done  by 
worshipping  the  Absolute  through  images  and 
symbols?  We  see  little  girls  with  their  dolls. 
How  long  do  they  play  with  them?  So  long  as 
they  are  not  married.  After  marriage  they  put 
away  those  dolls.  Similarly,  one  needs  images 
and  symbols  so  long  as  God  is  not  realized  in 
His  true  form.  It  is  God  Himself  who  has  pro- 
vided these  various  forms  of  worship.  The 
Master  of  the  universe  has  done  all  this  to  suit 
different  men  in  different  stages  of  spiritual 
growth  and  knowledge.  The  mother  so  ar- 
ranges the  food  for  her  children  that  each  one 
gets  what  is  best  for  him.  Suppose  a  mother 
has  five  children  with  one  fish  to  cook  for  all. 
She  will  make  different  dishes  of  it  that  she  may 
give  to  each  just  what  suits  him, — the  rich 
64 


GOSPEL  OF  RAMAKRISHNA 

poldo  for  one,  soup  for  another,  fried  fish  for  a 
third,  fish  with  sour  tamarind  for  a  fourth, 
and  so  on,  exactly  according  to  the  power  of 
digestion  of  each.  Do  you  now  under- 
stand ?" 

The  disciple  replied:  "Yes^  Bhagavan,  now 
I  do.  But,  Revered  Sir,  how  can  one  fix  one's 
mind  on  God?" 

Sri  Ramakrishna:  To  that  end  one  must  al- 
ways sing  forth  the  Holy  Name  of  God  and  talk 
How  to  fix  without  ceasing  of  His  glory  and  at- 
one'smind  tributes.  Then  one  must  seek  the 
company  of  holy  men.  One  must 
from  time  to  time  visit  the  Lord's  devotees  or 
those  who  have  given  up  attachment  to  the 
things  of  the  world  for  the  sake  of  the  Lord. 
It  is,  however,  difficult  to  fix  one's  mind  upon 
God  in  the  midst  of  worldly  cares  and  anxieties ; 
hence  the  necessity  of  going  into  'solitude  now 
and  again  with  a  view  to  meditating  on  Him. 
In  the  first  stage  of  one's  spiritual  life  one  can- 
not do  without  solitude.  When  plants  are 
Solitude  young,  they  stand  in  need  of  fences 
necessary.  around  them  for  their  protection; 
otherwise  goats  and  cattle  will  destroy  them. 
The  depth  of  the  heart,  the  retired  corner,  and 
the  forest  are  the  three  places  for  meditation. 


GOSPEL  OF  RAMAKRISHNA 

One  should  also  practise  discrimination.  One 
should  discriminate  between  the  Real  and  the 
unreal,  between  matter  and  spirit,  it  is  thus 
that  one  will  shake  off  one's  love  for  the  things 
of  the  world  and  attachment  to  sensual  pleasures, 
wealth,  fame,  power. 

Turning  to  Bijoy,  who  had  come  in,  the  Bha- 
gavan  continued.:  Shivanath,  the  leader  of  the 
Brahmo  Samaj,  has  great  cares,  he  has  to  edit 
a  newspaper  and  do  various  other  works  In 
attending  to  worldly  affairs,  one  naturally  loses 
peace  of  mind  and  is  overwhelmed  with  worries 
Avadhuta  and  anxieties.  It  is  said  in  the  Bha- 
and  a  kite.  gaVat  that  Avadhuta  *  made  twenty- 
four  Gurus.  The  kite  was  one  of  them.  In  a 
certain  place  some  fishermen  were  catching  fish, 
a  kite  swooped  down  and  snatched  a  fish.  See- 
ing the  kite  with  the  fish  in  its  claw,  hundreds  of 
crows  flew  after  him  and  began  to  caw,  making 
a  great  noise.  In  whatever  direction  the  kite 
flew,  the  crows  followed.  When  he  flew  to  the 

*  "Avadhuta"  is  a  Sanskrit  title  which  is  given  to  one  who 
has  become  the  absolute  master  of  nature  and  who  has 
realized  God.  Such  a  great  soul  was  Dattatreya.  In  the 
Puranas  he  is  called  the  Avadhuta.  He  was  also  the  author 
of  the  "Avadhuta  Gita,"  a  famous  work  on  the  Advaita 
Vedanta, 


GOSPEL  OF  RAMAKRISHNA 

south,  they  pursued  him;  when  he  flew  to  the 
north*,  they  were  after  him,  and  he  found  no 
peace  in  any  direction.  At  last  the  kite  dropped 
the  fish.  Then  the  crows  flew  after  the  fish 
and  the  kite  rested  calmly  on  the  branch  of  a 
high  tree.  He  thought  within  himself:  "That 
fish  was  the  cause  of  all  this  trouble.  Now  that 
I  no  longer  have  it,  I  am  happy  and  in  perfect 
peace."  The  Avadhuta  learned  from  this  kite 
that  as  long  as  a  man  is  attached  to  worldly 
objects,  so  long  he  has  toil,  cares,  anxiety,  unrest 
and  unhappiness.  When  attachment  is  gone, 
all  works  end,  and  then  comes  peace.  But  work 
•without  attachment  is  good;  it  does  not  bring 
unrest. 

It  is  very  difficult,  however,  to  work  and  re- 
main unattached.  A  few  only  can  accomplish 
it.  Those  who  have  attained  to  God-conscious- 
ness, like  the  sage  Narada,  work  for  the  good 
of  humanity.  Avadhuta  made  another  Guru 
Avadhuta  — a  bee.  What  trouble  a  bee  takes 
and  a  bee.  to  collect  honey!  But  it  is  not  for 
its  own  use;  some  one  else  comes  and  takes 
the  honey  from  the  comb.  The  Avadhuta 
learned  from  the  bee  that  it  is  not  wise  to 
collect  anything.  Truly  spiritual  men  should 
depend  absolutely  upon  God  and  should  not 
67 


GOSPEL   OF   RAMAKRISHNA 

desire  to  possess  anything.  But  this  is  not 
possible  for  householders.  They  will  have  to 
support  their  families  and  therefore  they  should 
gather  and  possess.  A  fowl  does  not  gather 
into  barns,  but  when  it  has  a  number  of  young 
ones,  then  it  brings  food  for  them  in  its  bill. 

Perform  all  your  duties  with  your  mind  always 
fixed  on  God.  As  for  your  parents,  wife  and 
children,  serve  them  as  your  own,  but  always 
Practice  remember  they  do  not  belong  to  you, 
ofnon-  that  they  are  the  children  of  God. 

attachment.       y^  ^  ^  fl  chiM  Qf  Qod  ^   ^^ 

own  people  are  those  who  love  God.  The  tor- 
toise moves  about  in  the  water  in  quest  of- 
food;  where  do  you  think  her  mind  is?  On 
the  water's  edge  where  her  eggs  are  laid.  In 
the  same  manner  you  may  go  about  in  the 
world,  but  take  good  care  that  your  mind 
always  rests  upon  the  hallowed  feet  of  the 
Lord. 

Suppose  you  have  not  acquired  true  love  for 
the  Lord?  If  in  this  state  you  enter  the  world, 
then  you  will  surely  get  entangled.  Misfortune, 
grief,  misery,  sorrow,  suffering  and  the  various 
diseases  of  the  body  will  disturb  the  balance 
of  your  mind ;  and  the  more  you  will  throw 
yourself  into  the  affairs  of  the  world  and  trouble 
68 


GOSPEL   OF   RAMAKRISHNA 

yourself  about  worldly  matters,  the  more  your 
attachment  to  the  world  will  be  increased. 
Rub  your  hand  with  oil  if  you  desire  to  break 
open  the  jackfruit,  else  the  milky  exudation  of 
the  fruit  will  stick  to  your  hands.  First  rut 
your  soul  with  the  oil  of  love  and  devotion  to 
the  Lord,  then  you  may  come  in  contact  with 
the  affairs  of  the  world.  But  to  this  end 
Need  of  solitude  is  the  one  thing  needfiil.  If 

solitude.  yOU  want  butter,  you  must  curdle  the 
milk  and  set  it  in  a  place  where  no  one  can 
disturb  it;  otherwise  the  curd  will  not  stand. 
Then  churn  it  and  the  butter  will  rise.  Simi- 
larly the  neophyte  should  sit  in  solitude  and 
not  be  disturbed  by  worldly-minded  people; 
then  through  the  churning  of  the  settled  mind 
by  the  practice  of  meditation  the  butter  of 
Divine  Love  will  be  acquired.  If  you  give  your 
mind  to  God  in  solitude,  you  will  obtain  the 
spirit  of  true  renunciation  and  absolute  devo- 
tion. If  you  give  the  same  mind  to  the  world, 
it  will  grow  worldly  and  think  of  woman -and 
gold. 

The  world  may  be  likened  to  water,  and  the 

mind   to   milk.     Pure   milk   once   mixed   with 

water  cannot  be  separated  from  it;   but  if  it  is 

first  turned  into  butter  and  then  placed  in  water, 

69 


GOSPEL  OF   RAMAKRISHNA    ' 

it  can  remain  separate.  Let  the  milk  of  your 
mind  be  turned  into  the  butter  of  Divine  Love 
by  means  of  religious  practices  in  solitude. 
The  mind  then  will  never  get  mixed  with  the 
water  of  worldliness,  but  will  rise  above  and 
remain  unattached  to  the  world.  Having  at- 
tained true  knowledge  and  devotion  the  mind 
will  stand  apart  from  the  world. 

Along  with  this,  practise  discrimination. 
"Lust  and  gold"  are  unreal;  God  is  the  one 
Lust  and  gold  Reality.  What  uses  has  money  ? 
unreal.  j^  can  give  one  food,  clothes,  house, 

the  luxuries  and  comforts  of  life,  but  it  cannot 
bring  spiritual  perfection  or  God-vision.  There- 
fore the  acquisition  of  wealth  should  not  be  the 
highest  end  and  aim  of  life.  In  this  manner 
you  should  discriminate.  Similarly  by  dis- 
crimination you  will  overcome  your  attachment 
to  personal  beauty.  Think  what  the  body  of 
a  beautiful  woman  is  made  of.  Like  all  bodies 
it  is  of  flesh  and  blood,  skin  and  bones,  fat  and 
marrow,  etc.  The  wonder  is  that  man  loses 
sight  of  God  and  gives  his  mind  purely  to  such 
transitory  objects  of  sense. 

The  disciple  asked:  "Bhagavan,  is  it  possible 
to  see  God?" 

Sri  Ramakrishna:  Certainly.  The  following 
70 


GOSPEL  OF  RAMAKRISHNA 

are  some  of  the  means  of  seeing  God :  Going  from 
Means  of  time  to  time  into  solitude;  singing 
God-vision.  £0^^  His  name  and  His  attributes; 
discrimination. 

The  disciple:  Bhagavan,  what  state«of  mind 
leads  to  God-vision  ? 

Sri  Ramakrishna :  Cry  to  God  with  a  yearning 
heart  and  then  you  will  see  Him.  People  will 
shed  a  jugful  of  tears  for  the  sake  of  their 
wife  or  children;  they  will  be  carried  away  by 
a  stream  of  their  own  tears  for  the  sake  of 
money;  but  who  sheds  a  tear  for  God?  Cry 
for  Him,  not  for  show,  but  with  a  longing  and 
yearning  heart.  The  rosy  light  of  the  dawn 
comes  before  the  rising  sun;  likewise  a  longing 
and  yearning  heart  is  the  sign  of  God-vision  that 
comes  after. 

Extreme  longing  is  the  surest  way  to  God- 
vision.  Through  extreme  longing  the  mind 
remains  fixed  on  the  Supreme  Being.  One 
should  have  faith  like  that  of  an  innocent  child 
and  such  longing  as  a  child  has  when  it  .wants 
to  see  its  mother.  There  was  a  boy  named 
Jatila.  He  used  to  go  to  school  alone  through 
the  woods.  Often  he  felt  lonely  and  afraid. 
He  told  his  mother  about  it  and  she  said  to 
him:  "Why  art  thou  fearful,  my  child?  Thou 
71 


GOSPEL  OF  RAMAKRISHNA 

must  call  Krishna  whenever  thou  art  frightened." 
"Who  is  Krishna,  mother?"  the  boy  asked. 
The  mother  answered:  "Krishna  is  thy 
brother."  After  that  when  Jatila  was  passing 
Power  of  true  through  the  woods  alone  and  felt 
faith  and  true  frightened,  he  called  aloud,  "Brother 
Krishna!"  When  no  one  came,  he 
cried  again:  "O  Brother  Krishna,  where  art 
thou?  Come  to  me  and  protect  me;  I  am 
frightened."  Hearing  the  call  of  this  faithful 
child,  Krishna  could  no  longer  remain  away. 
He  appeared  in  the  form  of  a  young  boy  and 
said:  "Here  am  I,  thy  brother!  Why  art  thou 
frightened?  Come  with  me,  I  will  take  thee 
to  school."  Then  having  escorted  him  to 
school,  Lord  Krishna  said  to  him:  "I  will  come 
to  thee  whenever  thou  callest  me;  do  not  be 
afraid."  Such  is  the  power  of  true  faith  and 
true  longing. 

You  can  see  God  if  your  love  for  Him  be  as 
strong  as  the  strength  of  these  three  attachments 
HOW  to  love  put  together :  namely,  the  attachment 
God-  of  a  miser  to  his  wealth,  that  of  a 

mother  to  her  new-born  child,  and  that  of  a 
chaste  wife  to  her  husband. 

To  see  God  one  must  love  Him  with  the  whole 
heart  and  soul.  One  must  make  one's  prayers 
72 


GOSPEL  OF  RAMAKRISHNA 

reach -the  Divine  Mother.  Absolute  self -resig- 
nation to  the  will  of  the  Divine  Mother  is  the 
surest  way  to  God-vision.  As  the  kitten  resigns 
itself  to  the  will  of  its  mother,  so  a  devotee 
shall  resign  himself  to  the  will  of  the  Divine 
Mother.  The  kitten  knows  nothing  more  than 
to  cry  "Mew,  mew,"  and  the  mother-cat  may 
keep  her  young  one  on  the  bare  floor  of  the 
kitchen  or  on  the  downy  bed  of  the  householder. 
The  kitten  is  always  contented.  Similarly  the 
true  devotee  should  always  cry  unto  the  Divine 
Mother  and  be  contented  with  whatever  She 
wishes  to  do  with  him. 

God-consciousness  does  not  come  so  long  as 
there  are  three  things  in  the  heart, — shame, 
Fetters  of  hatred  and  fear.  These  three  and 
the  soul.  caste  pride  are  the  fetters  of  the  soul. 
When  these  fetters  are  broken,  freedom  is  at- 
tained. Bound  by  fetters  is  Jiva  (the  ego), 
free  from  fetters  is  Shiva  (God). 

Every  man  has  certain  debts  to  pay, — a  debt 
to  the  Divine  Spirit,  a  debt  to  the  sages,  debt 
to  mother,  to  father,  to  the  wife.  No  man  can 
renounce  everything  without  paying  off  these 
debts.  But  if  his  soul  be  intoxicated  with 
Divine  Love  and  become  mad  after  God,  then 
he  is  free  from  all  duties  and  debts.  Then  who 
73 


GOSPEL  OF  RAMAKRISHNA 

is  his  father,  who  is  his  mother  and  who  is  his 
wife?  He  behaves  like  a  madman  who  is  free 
Madness  of  from  a.11  bondage  and  who  has  no  duty 
Divine  Love.  to  perfOrm.  Do  you  know  what  that 
madness  of  Divine  Love  is?  In  that  state  one 
forgets  the  world  and  becomes  unconscious  of 
one's  own  body  which  is  so  dear  to  one.  Chai- 
tanya  Deva  possessed  this  madness  of  ecstasy. 
He  had  neither  hunger,  nor  thirst,  nor  sleep, 
nor  consciousness  of  his  physical  form.  The 
meaning  of  the  word  Chaitanya  is  "indivisible 
and  absolute  intelligence/'  Vaishnava  Charan 
used  to  say  that  Chaitanya  Deva,  the  Incarna- 
tion of  Divine  Love,  was  like  a  bubble  on  the 
ocean  of  that  Absolute  Intelligence. 

Divine  Love  is  the  rarest  thing  in  the  world. 
He  who  can  love  God  as  a  devoted  wife  loves 
Divine  Love  her  husband,  attains  to  Divine  Love. 
and  ecstasy.  pure  jove  js  difficult  to  acquire.  In 

pure  love  the  whole  heart  and  soul  must  be 
absorbed  in  God.  Then  will  come  ecstasy.  In 
ecstasy  a  man  remains  dumb  with  wonder. 
Outward  breathing  stops  entirely,  but  inward 
breathing  continues;  as  when  aiming  a  gun, 
a  man  remains  speechless  and  without  breath- 
ing. In  Divine  Love  one  entirely  forgets  the 
external  world  with  all  its  charms  and  attrac- 
74 


GOSPEL  OF  RAMAKRISHNA 

tions;  even  one's  own  body,  which  is  so  dear 
to  one,  is  easily  forgotten.  In  ecstasy,  when 
the  breathing  stops,  the  whole  mind  remains 
absolutely  fixed  upon  the  Supreme.  All  nerve 
currents  run  upward  with  tremendous  force 
and  the  result  is  Samadhi  or  God-consciousness. 
Those  who  are  mere  scholars  (Pandits)  and  have 
not  attained  Divine  Love,  confound  the  minds 
of  others. 

Some  people  are  proud  of  their  wealth,  their 
fame    and  social  position,  but  these 

Pride. 

things  are  transitory.  None  can  take 
them  away  after  death.  It  is  not  good  to  be 
proud  of  wealth.  You  may  say,  "I  am  wealthy," 
but  then  there  are  millionaires,  multimillionaires, 
and  so  on.  In  the  evening  fireflies  think  that 
they  are  lighting  the  world;  but  when  the 
stars  begin  to  shine,  their  pride  is  subdued. 
The  stars  in  turn  think  that  they  are  lighting 
the  world,  but  when  the  moon  shines,  the  stars 
are  put  to  shame.  The  moon,  too,  believes  that 
her  light  illumines  everything ;  but  lo !  the  dawn 
appears  and  the  rising  sun  effaces  the  light  of 
the  moon.  If  wealthy  people  thought  of  these 
things,  they  would  no  longer  be  proud  of  their 
wealth. 

A  householder '.    Revered  Sir,  we  are  house- 
75 


GOSPEL  OF  RAMAKRtSHNA 

holders;  please  give  us  some  further  instruc- 
tions. 

Sri  Ramakrishna:  First  know  God,  then  per- 
form the  duties  of  a  householder. 

Householder:  Revered  Sir,  is  this  world  un- 
real? 

Sri  Ramakrishna :  So  long  as  a  man  does  not 
realize  God,  so  long  it  is  real;  because  at  that 
The  world  time  he  makes  mistakes  and  through 
unreal.  self-delusion  says:  "Me  and  mine/' 

Being  fettered  by  this  self-delusion,  he  drowns 
in  the  sea  of  lust  and  worldliness,  and  be- 
comes so  blinded  by  ignorance  that  he  cannot 
see  the  way  out.  You  yourself  can  notice  how 
transitory  the  world  is.  Look  at  this  house; 
how  many  people  have  come  and  gone;  how 
many  people  have  been  born  and  have  died  in 
it!  Now  it  exists,  now  it  does  not;  it  is  ephem- 
eral. Those  whom  you  call  your  own  will  vanish 
when  your  eyes  are  closed.  If  you  have  no  one 
in  the  household,  still  you  are  bound  and  cannot 
go  anywhere  because  of  some  distant  relative. 
The  way  is  open,  but  the  fish  cannot  escape 
from  the  net.  The  silkworm  makes  its  own 
cocoon,  but  does  not  know  how  to  get  out  and 
consequently  dies  in  it. 

A  householder  should  take  care  of  his  children, 
76 


GOSPEL   OF  RAMAKRISHNA 

but  at  the  same  time  he  should  think  of  them 
as  Baby  Krishna,  or  as  children  of 
ho°ider  should"  God.  Serve  your  father  as  God,  and 
live  in  the  your  mother  as  Divine  Mother.  After 
realizing  God,  if  a  man  lives  with 
his  wife,  he  has  no  physical  relation  with  her. 
Both  live  like  Bhaktas  or  true  devotees.  They 
talk  of  spiritual  subjects  and  spend  their 
time  in  thinking  of  God  and  in  caring  for  His 
Bhaktas.  They  serve  God  who  dwells  in  all  beings. 

Householder:  But,  Revered  Sir,  we  do  not  find 
any  such  husbands  and  wives. 

Ramakrishna:  Yes,  there  are  some,  but  they 
are  very  rare.  Worldly  people  do  not  easily 
recognize  them.  But  in  order  to  live  like  this 
both  must  be  spiritual.  If  both  enjoy  Divine 
Love,  then  such  a  life  is  possible;  otherwise 
there  will  be  no  harmony,  but  discord  and 
trouble  between  husband  and  wife.  Perhaps 
the  wife  will  complain,  saying:  "Why  did  I 
marry  this  man!  What  pleasure  does  he  give 
me  ?  He  simply  sits  quietly  and  thinks  of  God. 
He  is  losing  his  mind." 

A  devotee:   These  are  some  of  the  obstacles; 
but  there  may  be  others.     The  children  may  be 
disobedient  or  may  be  disease4,     Then,  Revered 
Sir,  what  is  to  be  donef 
77 


GOSPEL  OF  RAMAKRISHNA 

Ramakrishna :  It  is  very  difficult  for  a  house- 
holder to  practise  devotion.  There  are  many 
obstacles.  You  all  know  them  very  well, — 
disease,  sorrow,  poverty,  disharmony  with  the 
wife,  disobedience  and  evil  tendencies  in  the 
children;  but  there  is  a  way  out  of  it.  One 
should  occasionally  live  in  solitude  and  pray 
and  struggle  hard  to  attain  to  God. 

A  householder:  Revered  Sir,  is  it  necessary 
to  leave  one's  home? 

Ramakrishna :  Not  for  good ;  but  occasionally 
when  you  find  opportunity,  for  a  day  or  two, 
leaving  behind  responsibility,  care  and  anxiety. 
But  during  this  time  you  should  not  mix  with 
worldly  people  or  think  of  worldly  affairs. 
Either  live  alone,  or  in  the  company  of  some 
saint  or  holy  man. 

Householder :  Revered  Sir,  how  can  we  know 
or  recognize  a  saint? 

Ramakrishna :  He  is  a  saint  whose  heart,  soul, 
and  inner  nature  have  turned  towards  God; 
HOW  to  recog-  he  who  has  renounced  woman  and 
nizeasaint.  wealth.  A  saint  does  not  look  at 
women  with  the  eye  of  desire;  if  he  comes  near 
a  woman,  he  sees  the  Divine  Mother  in  her  and 
worships  her.  His  thoughts  are  always  on  God 
and  his  words  are  of  Him.  He  sees  God  every- 
78 


GOSPEL   OF  RAMAKRISHNA 

where  and  knows  that  by  serving  others,  he 
serves  Him.  These  are  some  of  the  outward 
signs  of  a  saint. 

Householder:  Revered  Sir,  is  it  necessary  to 
remain  long  in  solitude? 

Ramakrishna:  Until  right  discrimination  is 
acquired. 

Householder:  Revered  Sir,  what  is  right  dis- 
crimination ? 

Ramakrishna:  God  is  Truth,  the  world  is  un- 
truth; this  is  discrimination.  Truth  means  that 
Right  discrimi- which  is  unchangeable  and  perma- 
nation.  nent,  and  untruth  is  that  which  is 

changeable  and  transitory.  He  who  has  right 
discrimination  knows  that  God  alone  is  the 
Reality ;  all  other  things  are  unreal.  When  right 
discrimination  comes,  then  rises  intense  desire 
to  know  God.  As  long  as  one  loves  untruth, 
such  as  the  pleasures  and  comforts  of  the  body, 
fame,  honor  and  wealth,  so  long  one  does  not 
desire  to  know  God,  the  Truth.  Right  , dis- 
crimination between  Truth  and  untruth  leads 
one  to  search  after  God. 

Another  householder  devotee:   Bhagavan,  we 
have  heard  that  Thou  hast  attained  to  ecstasy 
and  God-consciousness ;  wilt  Thou  please  explain 
when  and  how  such  a  state  comes? 
79 


GOSPEL  OF  RAMAKRISHNA 

Ramakrishna:    Ecstasy  does  not  come  to  one 

who  has  not  realized  God.     When  a  fish  rises 

from  deep  water,  it  disturbs  the  sur- 

Ecstasy. 

face  of  the  water,  and  the  larger  the 
fish,  the  greater  the  disturbance.  Therefore,  a 
person  in  the  state  of  ecstasy  sometimes  laughs, 
sometimes  weeps,  sometimes  sings,  sometimes 
dances,  but  one  cannot  remain  in  that  state  of 
ecstasy  for  a  long  time. 

Householder  devotee:  Bhagavan,  we  have 
heard  that  Thou  hast  seen  God.  If  this  be 
true,  please  make  us  see  Him  also. 

Ramakrishna:  Everything  depends  upon  the 
will  of  the  Lord.  What  can  man  do?  One 
may  repeat  His  Holy  Name,  but  sometimes 
tears  flow  and  sometimes  not.  At  the  time  of 
meditation,  .one  day  you  may  have  perfect  con- 
centration and  another  day  you  will  not  be  able 
to  fix  your  mind  at  all.  Work  is  necessary  for 
Workneces-  God-vision.  Once  I  was  passing  by 
saryfor  a  pool,  the  surface  of  which  was 
God-vision.  covered  by  a  thick  scum;  I  saw  a 
poor  man  pushing  the  scum  to  one  side  to  look 
at  the  water.  This  showed  me  that  if  you  wish 
to  see  the  water,  you  must  push  aside  the  scum. 
That  act  of  pushing  is  like  the  work  which 
removes  all  the  impurities  of  the  heart.  Then 
80 


GOSPEL   OF  RAMAKRISHNA 

God  is  visible.  Concentration,  meditation,  repe- 
tition of  the  Name  of  the  Lord,  charitable  works, 
self-sacrifice,  these  works  will  remove  the  scum 
of  ignorance  which  covers  the  water  of  Divinity 
in  the  pool  of  the  heart. 

Mahima,*  who  had  joined  the  group  of  devo- 
tees, exclaimed:  Oh  yes,  Bhagavan,  such  works 
are  absolutely  necessary.  Tireless  labor  is 
needed  to  attain  great  results.  How  much  we 
must  study!  Innumerable  are  the  sciences, 
Scriptures  and  philosophies. 

Ramakrishna:  How  much  can  you  study? 
What  results  can  you  get  by  mere  discrimina- 
tion? First  try  to  realize  God.  Have  faith  in 
the  words  of  your  Guru,  and  perform  some  good 
work.  If  you  have  not  found  a  Guru,  a  true 
spiritual  master,  earnestly  pray  to  God.  He 
will  show  you  what  He  is  like.  What  can  you 
know  by  reading  books?  Before  you  enter  a 
market-place,  you  can  hear  only  a  loud  confused 
uproar;  but  when  you  go  near,  all  confusion 
will  vanish  and  you  will  distinguish  what  each 

*  Mahima  was  the  first  name  of  a  Brahmin  Zemindar  and 
a  scholar  who  was  known  as  Mahima  Charan  Chuckravarti. 
He  lived  the  life  of  a  pure  and  spiritual  householder  and 
regarded  Ramakrishna  as  the  greatest  Hindu  sage  of  the 
age. 

81 


GOSPEL  OF  RAMAKRISHNA 

one  is  calling.  Before  you  reach  the  shore, 
you  hear  the  roar  of  the  waves;  but  when  you 
come  near,  you  see  vessels,  sea-gulls,  birds,  and 
you  can  count  the  waves.  One  cannot  realize 
Divinity  by  reading  books.  There  is  a  vast 
Book  knowi-  difference  between  book  knowledge 
edge  and  and  realization.  After  realization, 
realization.  all  books>  sciences  and  Scriptures 

seem  to  be  like  worthless  straw.  It  is  necessary 
first  to  make  acquaintance  with  the  landlord. 
Why  are  you  so  anxious  to  know  beforehand  how 
many  houses,  how  many  gardens,  how  many 
stocks  and  bonds  he  possesses?  If  you  ask  the 
servants,  they  will  not  tell  you;  nor  will  they 
notice  you.  But  if  you  can  once  become  ac- 
quainted with  the  landlord,  by  whatever  means, 
you  will  learn  about  his  possessions  in  a  moment, 
and  the  servants  then  will  bow  down  to  you  and 
honor  you. 

A  devotee:  Bhagavan,  how  can  one  make 
acquaintance  with  the  Landlord? 

Ramakrishna:  For  that,  I  say,  work  is  neces- 
sary. What  is  the  use  of  sitting  quietly  and 
saying,  "God  exists"?  If  you  merely  sit  on 
the  shore  of  a  lake  and  say:  "There  are  fish  in 
this  lake,"  will  you  catch  any?  Go  and  get  the 
things  necessary  for  fishing,  get  a  rod  and  line 
82 


GOSPEL  OF   RAMAKRISHNA 

and  bait  and  throw  some  lure  in  the  water. 
Then  from  the  deep  water  the  fish  will  rise 
and  come  nearer,  and  you  will  be  able  to  see 
aid  catch  them.  You  wish  me  to  show  you 
God  while  you  sit  quietly  by,  without  making 
the  least  effort.  How  unreasonable !  You  would 
have  me  set  the  curds,  churn  the  butter,  and 
hold  it  before  your  mouths.  You  ask  me  to 
catch  the  fish  and  place  it  in  your  hands.  How 
unreasonable !  If  a  man  desires  to  see  the  King 
in  his  palace,  he  will  have  to  go  to  the  palace 
and  pass  through  all  the  gates;  but  if  after 
entering  the  outermost  gate  he  exclaims, 
"Where  is  the  King?"  he  will  not  find  him. 
He  must  go  on  through  the  seven  gates,  then 
he  will  see  the  King. 

Mahima:  Bhagavan,  by  what  kind  of  work 
can  God  be  attained? 

Ramakrishna :  There  is  no  difference  in  work. 
Do  not  think  that  this  work  will  lead  to  God 
and  that  will  not.  Everything  depends  upon 
His  Grace.  Whatever  work  you  perform' with 
Work  and  sincerity  and  earnest  longing  will 
grace*  attract  His  Grace  and  help  towards 

realization.  Through  His  Grace  the  conditions 
for  realization  will  become  perfect.  These  con- 
ditions are  association  with  the  holy,  right  dis- 
83 


GOSPEL  OF  RAMAKRISHNA 

crimination  of  the  Real  from  the  unreal,  and  the 
finding  of  the  real  Guru,  or  true  spiritual  master. 
If  your  family  depends  upon  you,  perhaps  your 
brother  will  assume  its  responsibility  for  you. 
Perhaps  your  wife  will  not  hinder  you  in  your 
spiritual  life,  but  will  rather  help  you ;  or  perhaps 
you  will  not  marry  at  all  and  will  not  be  attached 
to  the  world  in  any  way.  When  such  condi- 
tions become  absolutely  favorable,  the  realiza- 
tion of  God  becomes  easy. 

Once  a  man's  son  lay  at  the  point  of  death 
and  none  could  help  him.  Some  one,  however, 
Parable  of  the  said :  "There  is  but  one  hope.  If 
father  and  his  you  can  get  the  venom  of  a  cobra 
dying  son.  m{xe&  wjth  a  few  drops  of  rain-water 
fallen  under  the  constellation  of  Swdti  in  a 
human  skull',  by  it  your  son's  life  will  be 
saved."  The  father  looked  and  found  that  the 
constellation  of  Swati  would  be  in  the  ascendant 
on  the  morrow;  so  he  prayed,  saying:  "O  Lord, 
do  Thou  make  possible  all  these  conditions  and 
spare  the  life  of  my  son."  With  extreme  ear- 
nestness and  longing  in  his  heart  he  set  out  on 
the  following  evening  and  searched  diligently 
in  a  deserted  spot  for  a  human  skull.  At  last 
he  found  one  under  a  tree  and  watched,  praying. 
Suddenly  a  shower  came  up  and  a  few  drops  of 
84 


GOSPEL  OF  RAMAKRISHNA 

rain  lodged  in  the  upturned  skull.  He  said  to 
himself:  "Now  I  have  the  water  in  the  skull 
under  the  right  constellation."  Then  he  prayed 
earnestly:  "Grant,  Lord,  that  the  rest  may  also 
come."  In  a  short  time  he  discovered  a  toad 
not  far  from  the  skull,  and  he  prayed  again. 
Then  from  the  grass  sprang  a  cobra  to  snatch 
the  toad,  but  at  that  moment  the  toad  jumped 
over  the  skull  and  the  venom  of  the  cobra  fell 
into  it.  With  overwhelming  gratitude  the 
anxious  father  cried  out:  "Lord,  by  Thy  Grace 
all  impossible  things  are  possible.  Now  I  know 
that  my  son's  life  will  be  saved."  Therefore  I 
say,  if  you  have  true  faith  and  earnest  longing, 
you  will  get  everything  by  the  Grace  of  the  Lord. 
God  cannot  be  obtained  so  long  as  the  mind 
is  not  absolutely  free  from  all  worldly  attach- 
Non_  ment.  A  true  sage  is  one  who  cannot 

attachment      hoard   anything  for   himself.     There 

necessary.          ig  ft  saying.     «<  A  fowj  Qf  the  air  and  a 

true  sage  do  not  gather  stores ;  they  do  not  keep 
anything  for  the  morrow."  As  regards  myself, 
I  cannot  keep  anything  even  for  my  personal 
needs.  I  cannot  put  away  any  object,  even  a 
clove,  for  the  future.  At  one  time  I  thought  of 
going  to  Benares,  but  afterwards  I  discovered 
that  I  had  to  carry  clothes  and  take  money  with 
85 


GOSPEL   OF  RAMAKRISHNA 

me,  so  it  was  impossible  for  me  to  go.  (Turning 
to  Mahima)  But  you  are  householders,  you  can 
have  both  this  and  that,  both  the  world  and 
the  spiritual  life. 

Mahima:  Bhagavan,  "this"  cannot  remain 
long. 

Ramakrishna:  When  I  was  practising  renun- 
ciation, one  day  I  went  to  the  Ganges  near  the 
Panchavati  and  took  up  a  handful  of  earth  and 
a  handful  of  coins;  then  I  began  to  discrimi- 
nate, saying  that  earth  and  gold  are  one  and 
the  same;  earth  is  gold  and  gold  is  earth;  and 
after  realizing  the  sameness,  I  threw  both  into 
the  river.  I  prayed  to  my  Divine  Mother, 
saying:  "O  Mother,  I  do  not  desire  material 
wealth  or  earthly  prosperity,  but  only  that 
Thou  dwell  within  my  heart."  When  the  mind 
renounces  attachment  to  lust  and  wealth,  it 
turns  towards  God  and  ultimately  becomes 
attached  to  Him.  Then  that  which  was  bound 
becomes  free.  To  be  turned  away  from  God 
is  bondage.  The  mind  is  like  the  needle  of  a 
scale  and  God  is  the  central  point  of  balance. 
When  the  weight  of  worldly  attachment  is  in 
the  heart,  the  scale  drops  to  one  side  and  the 
needle  of  the  mind  is  deflected  from  the  central 
point  or  God.  The  heavier  the  weight,  the 
86 


GOSPEL   OF  RAMAKRISHNA 

greater  is  the  deflection.  Why  does  a  child 
cry  after  its  birth?  It  thinks,  as  it  were:  "I 
was  enjoying  Divine  Communion,  but  now  I 
have  lost  it.  Where  have  I  come  and  where 
is  my  God,  where  is  my  God?''  For  you  (to 
Mahima)  the  renunciation  should  be  in  the 
mind  only.  You  should  remain  in  the  world, 
but  unattached  to  it. 

Mahima:  Revered  Sir,  can  the  world  exist 
for  the  mind  which  is  fixed  on  God  ? 

Ramakrishna:  Of  course  it  will  exist;  other- 
wise where  will  it  go?  I  see  that  wherever  I 
The  kingdom  remam>  I  am  m  tne  kingdom  of  God. 
of  God  is  Verily  I  say  unto  you,  this  world  is 

everywhere.       the    kingdom    of    God  R^machan- 

dra,  the  Divine  Incarnation  and  the  Hero  of 
the  epic  Ramayana,  said  to  his  father  that  he 
v/ould  renounce  the  world  and  go  to  a  spiritual 
Guru  in  order  to  attain  spiritual  wisdom.  The 
father  summoned  the  great  sage  Vashishta  to 
reason  with  his  son.  Vashishta  saw  that  Rama 
had  intense  dispassion  for  the  world;  he  then 
said  to  him-  "O  Rama,  first  discriminate  with 
me,  then  renounce  the  world."  By  right  dis- 
crimination Rama  realized  that  God  manifests 
Himself  in  the  form  of  Jiva,  or  the  individual 
soul  and  the  world.  Everything  lives  and  exists 
87 


GOSPEL  OF  RAMAKRISHNA 

in  and  through  His  Being.     Then  Rama  kept 
silent. 

Some  time  ago  Vaishnava  Charan  said  that 
perfect  knowledge  of  God  is  attained  when  one 
perceives  Him  in  all  human  beings.  I  have 
now  come  to  a  stage  of  realization  in  which  I 
see  that  God  is  walking  in  every  human  form 
and  manifesting  Himself  alike  through  the  sage 
and  the  sinner,  the  virtuous  and  the  vicious. 
Therefore  when  I  meet  different  people,  I  say  to 
myself:  "  God  in  the  form  of  the  saint,  God  in 
the  form  of  the  sinner,  God  in  the  form  of  the 
unrighteous  and  God  in  the  form  of  the  right- 
eous." He  who  has  attained  to  such  realization 
goes  beyond  good  and  evil,  above  virtue  and 
vice,  and  realizes  that  the  Divine  will  is  working 
everywhere. 

There  was  a  Hindu  monastery  in  a  certain 
village.  The  monks  of  the  monastery  went  out 

With     bein        bowls     to 


Parable  of  the 

monk  and  the  gather  food.     One  day,  a  monk,  pass- 
Zemindar.       ing    ^    gaw    &    lemmdar    severely 

beating  a  poor  man.  The  holy  man,  being  very 
kind-hearted,  entreated  the  Zemindar  to  stop 
beating  the  man.  The  Zemindar,  blind  with 
rage,  immediately  turned  on  the  monk  and 
poured  upon  him  the  venom  of  his  anger.  He 
88 


GOSPEL  OF  RAMAKRISHNA 

beat  him  until  he  was  knocked  unconscious  on 
the  ground.  Another  man,  seeing  his  condition, 
went  to  the  monastery  and  told  what  had 
happened.  His  brother  monks  ran  to  the  spot 
where  the  holy  man  was  lying.  They  lifted 
him  and  brought  him  to  the  monastery  and  laid 
him  in  a  room;  but  the  holy  man  still  remained 
unconscious  for  a  long  time.  Sorrowful  and 
anxious,  his  brothers  fanned  him,  bathed  his 
face,  put  milk  into  his  mouth  and  tried  to  nurse 
him  back  to  life.  Gradually  they  brought  him 
back  to  consciousness.  The  holy  man  opened 
his  eyes  and  looked  at  his  fellow-brethren. 
One  of  them,  desiring  to  know  whether  he  could 
recognize  his  friends,  asked  him  in  a  loud  voice: 
"Maharaj,  dost  thou  recognize  him  who  is  feed- 
ing thee  with  milk?"  The  holy  man  answered 
in  a  feeble  voice:  "Brother,  he  who  beat  me  is 
now  feeding  me."  And  Ramakrishna  added: 
But  one  cannot  realize  this  oneness  of  the  Spirit 
unless  one  has  reached  God-consciousness. 

Live  in  the  world  like  a  dead  leaf.     As  a  'dead 

leaf  is  carried  by  the  wind  into  a  house  or  on 

the  roadside  and  has  no  choice  of  its 

own,  so  let  the  wind  of  Divine  Will 

blow  you  wherever  it    chooses.       Now  it    has 

placed    you    in    the    world,     be     contented, 

89 


GOSPEL  OF  RAMAKRISHNA 

Again  when  it  will  carry  you  to  a  better  place, 
be  equally  resigned.  The  Lord  has  kept  you 
in  the  world,  what  can  you  do?  Resign  every- 
thing to  Him,  even  your  own  dear  self;  then  all 
trouble  will  be  over.  You  will  see  then  that 
He  is  doing  everything ;  everywhere  is  the  will 
of  Rama  *  (God). 

In  a  certain  village  there  lived  a  weaver. 
He  was  very  spiritual;  everyone  trusted  and 
Parable  of  the  loved  him.  The  weaver  went  to 
pious  weaver.  tfre  market  to  sell  his  cloth.  If  a 
customer  asked  the  price  of  it,  he  would  say: 
"By  the  will  of  Rama  the  thread  cost  one  Rupee, 
by  the  will  of  Rama  the  labor  cost  four  Annas, 
by  the  will  of  Rama  the  profit  is  two  Annas, 
by  the  will  ,of  Rama  the  price  of  the  cloth  as  it 
stands  is  one  Rupee  and  six  Annas. "  People 
had  such  confidence  in  him  that  they  would 
immediately  pay  the  price  and  take  the  cloth. 
This  man  was  a  true  devotee.  At  night  after 
dinner  he  would  sit  for  a  long  time  and  meditate 
on  God  and  repeat  His  Holy  Name.  Once  it 
was  late  into  the  night;  he  could  not  sleep; 

*  The  word  Rama  refers  to  the  Divine  Hero  described  in 
the  Hindu  epic  called  "Ramayana."  It  is  also  a  name 
which  the  Hindu  Bhaktas  use  for  the  Supreme  Lord  of  the 
universe. 

90 


GOSPEL  OF   RAMAKRISHNA 

he  was  sitting  alone  in  the  courtyard  near  the 
entrance,  smoking.  A  gang  of  robbers  was 
passing  that  way.  They  wanted  a  carrier,  and 
seeing  this  man,  they  dragged  him  away  with 
them.  Then  they  broke  into  a  house  and  stole 
a  great  many  things,  some  of  which  they  piled 
on  the  poor  weaver's  head.  At  this  moment 
the  watchman  came  up,  the  robbers  ran  away 
and  the  poor  weaver  with  his  load  was  caught. 
He  had  to  spend  that  night  in  confinement. 
Next  morning  he  was  brought  before  the  judge. 
The  people  of  the  village,  hearing  what  had 
happened,  came  to  see  the  weaver.  They 
unanimously  declared:  "My  lord,  this  man  has 
not  stolen  anything."  .The  judge  then  asked 
the  weaver  to  describe  what  had  occurred. 
The  weaver  said :  "My  lord,  by  the  will  of  Rama; 
I  was  sitting  in  the  courtyard;  by  the  will  of 
Rama  it  was  very  late  in  the  night;  I,  by  the 
will  of  Rama,  was  meditating  upon  God  and 
repeating  His  Holy  Name ;  when,  by  the  will  of 
Rama,  a  band  of  robbers  passed  that  way;  by  the 
will  of  Rama  they  dragged  me  away  with  them; 
by  the  will  of  Rama  they  broke  into  a  house ;  by 
the  will  of  Rama  they  piled  a  load  on  my  head ; 
when,  by  the  will  of  Rama,  the  watchman  came 
up  and,  by  the  will  of  Rama,  I  was  caught. 
91 


GOSPEL  OF  RAMAKRISHNA 

Then,  by  the  will  of  Rama,  I  was  kept  in  prison, 
and  this  morning  the  will  of  Rama  has  brought 
me  before  thee."  The  judge,  seeing  the  inno- 
cence and  spirituality  of  the  man,  ordered  him 
to  be  released.  Coming  out,  the  weaver  said  to 
his  friends,  "The  will  of  Rama  has  released  me.'' 
Everything  Whether  you  live  in  the  world  or 
depends  on  renounce  it,  everything  depends  upon 
God-swill.  the  win  of  R£ma  Throwing  your 

whole  responsibility  upon  God,  do  your  work 
in  the  world.  If  you  cannot  do  this,  what  else 
can  you  do? 

If  a  clerk  be  imprisoned,  when  the  term  of 
his  sentence  is  over  and  he  comes  out,  tell  me, 
will  he  pass  his  time  in  dancing  for  joy  over  his 
release  or  resume  his  work  as  clerk?  So  when 
the  householder  is  liberated  from  the  prison  of 
the  world,  "will  he  spend  his  life  in  rejoicing 
over  his  liberation?  He  may  continue  to  per- 
form his  duties  as  householder,  if  he  so  desires. 
He  who  has  attained  wisdom  makes  no  dis- 
tinction between  this  place  and  that  place; 
to  him  all  positions  are  equal.  He  who  has 
found  God  here  has  also  found  Him  there. 
When  the  tail  of  a  tadpole  drops  off,  it  can  live 
both  in  water  and  on  land.  When  the  tail  of 
ignorance  drops  off,  man  becomes  free.  He 
92 


GOSPEL  OF  RAMAKRISHNA 

can  then  live  both  in  God  and  in  the  world 
equally  well. 

Those  who  follow  monistic  (Advaita)  Ve- 
danta,  however,  look  upon  this  world  as  unreal, 
The  world  Hke  a  dream.  According  to  them 
like  a  dream.  Paramatman,  or  the  Over-Soul,  is  the 
witness  of  the  three  states  of  consciousness,  — 
waking,  dream  and  dreamless  sleep.  All  these 
are  ideas.  The  dream  state  is  just  as  real  as 
the  waking  state.  Let  me  tell  you  a  story. 

There  was  a  farmer  who  was  a  monist;  he 
had  attained  to  some  realization.  He  lived  like 
Parable  of  any  other  farmer  with  his  family, 

the  farmer  " 


and  his  only 

child.  wife  had  extreme  love  for  this  son 

because  he  was  their  only  child.  The  farmer 
himself  was  a  very  spiritual  man.  He  was 
respected  and  loved  by  everyone  in  the  village. 
Once  he  was  working  in  the  field,  when  suddenly 
a  man  brought  the  news  of  his  son's  severe  ill- 
ness. He  went  home,  called  physicians,  took 
great  care,  but  could  not  save  the  child's'  life. 
Everybody  in  the  household  was  overwhelmed 
with  grief,  but  the  farmer  looked  as  if  nothing 
had  happened.  He  consoled  others  by  saying, 
"What  can  be  gained  by  mourning  over  the 
child?"  The  next  day  he  went  to  the  field  as 
93 


GOSPEL  OF  RAMAKRISHNA 

usual,  and  after  finishing  his  work  he  came 
home  and  found  his  wife  and  the  other  members 
of  the  family  still  weeping  and  wailing  and 
plunged  in  deep  sorrow.  The  wife  reproached 
him,  saying:  "How  heartless  you  are!  you  have 
not  shed  a  single  tear  for  your  only  child." 
The  farmer  then  calmly  replied:  "Shall  I  tell 
you  why  I  do  not  weep  ?  Last  night  I  had  a 
wonderful  dream.  I  saw  that  I  was  a  king, 
and  the  father  of  eight  beautiful  children,  and 
that  I  was  enjoying  all  the  pleasures  and  com- 
forts of  life.  Suddenly  I  woke  up  and  the 
dream  passed  away.  Now  I  am  in  great  con- 
fusion,— whether  I  shall  weep  and  wail  for  my 
eight  children  or  for  this  only  one."  The 
farmer  was  an  Advaita  Jnani,  therefore  he 
realized  that  the  waking  state  was  as  unreal 
as  the  dream  state,  and  that  the  one  permanent 
"  Reality  was  Atman.  But  I  accept  all  states 
as  true, — the  state  of  Samadhi,  which  is  the 
fourth  state,  and  again,  the  waking,  dream  and 
dreamless  sleep  state.  I  accept  Brahman  the 
Absolute  and  Maya,  Jiva  (the  individual  soul) 
and  the  world.  If  I  do  not  take  all,  a  portion 
will  be  missing  and  the  weight  will  be  less. 

A  devotee:    How  could  the  weight  be  less? 

Ramakrishna :   Brahman  the  Absolute  is  with 

94 


GOSPEL  OF  RAMAKRISHNA 

the  individual  souls  and  the  phenomenal  world. 
First,  when  a  person  is  discriminating  by  saying  : 
"Not  this,  not  this,"  he  leaves  the  individual 
egos  and  the  phenomenal  world  aside ;  then  after 
reaching  the  Absolute,  when  he  returns,  he 
realizes  that  the  Absolute  appears  as  the  phe- 
The  Absolute  nomenal  world.  In  a  wood-apple 
and  the  phe-  there  are  seeds,  pulp  and  the  shell. 

nomenal.  When  j  take  the  pul^  j  leaye  Qut  the 

seeds  and  the  shell;  but  when  I  speak  of  the 
weight  of  the  wood-apple,  the  weight  of  the 
pulp  alone  would  not  be  equal  to  it.  You  will 
have  to  weigh  the  pulp,  seeds,  shell  and  every- 
thing. That  which  has  pulp  has  also  seeds  and 
shell.  Similarly,  that  which  is  the  Absolute  has 
also  all  phenomena.  Therefore  I  take  .both 
the  Absolute  Reality  and  the  phenomenal 
reality.  I  do  not  blow  away  the  phenomenal 
world  by  calling  it  a  dream,  because  then  the 
weight  will  be  less. 

Mahima:  This  is  a  wonderful  harmony. 
From  the  Absolute  to  the  phenomenal  and 
from  the  phenomenal  to  the  Absolute. 

Ramakrishna :  Those  who  are  Jnanis  (mon- 
ists)  look  at  the  world  as  a  dream,  but  the  realis- 
tic Bhaktas  take -every  state  as  real.  There  are 
some  cows  who  pick  only  certain  tufts  of  grass 
95 


GOSPEL  OF  RAMAKRISHNA 

and  give  very  little  milk;  but  there  are  other 
cows  who  eat  all  kinds  of  grass  and  give  plenty 
of  milk.  The  Jnanis  may  be  compared  to  the 
former,  and  the  Bhaktas  to  the  latter.  The 
highest  of  the  Bhaktas  take  both  the  Absolute 
and  the  phenomenal;  therefore  when  they 
come  down  from  the  Absolute  to  the  plane  of 
Meaning  of  relativity,  they  contimie  to  enjoy  the 
Om-  Absolute  through  the  phenomenal. 

(To  Mahima)  You  explain  Om  as  containing 
three  letters,  A-u-m. 

Mahima:  Revered  Sir,  A-u-m  means  creation, 
preservation  and  destruction. 

Ramakrishna :  But  for  me  it  is  like  the  sound 
d-o-n-g  of  .a  big  bell,  which  is  at  first  audible, 
then  inaudible,  and  ultimately  melts  away 
into  infinite  space.  So  the  phenomenal  melts 
away  in  the  Absolute;  the  gross,  subtle  and 
causal  states  lose  themselves  in  the  Great 
Cause,  the  Absolute;  the  waking,  dream  and 
dreamless  sleep  states  become  merged  in  the 
fourth  state,  Samadhi.  When  the  bell  sounds, 
it  creates  waves  like  those  in  the  ocean  when 
a  heavy  stone  is  thrown  into  it.  From  the 
Absolute  phenomena  come  out,  from  the  same 
Absolute,  which  is  the  great  First  Cause,  have 
also  evolved  the  gross,  subtle  and  causal  bodies. 
96 


GOSPEL  OF   RAMAKRISHNA 

From  the  same  Absolute,  again,  which  is  the 
fourth  state,  come  the  other  three  states  of 
consciousness.  The  waves  of  the  ocean  are  once 
more  dissolved  in"  the  ocean.  By  this  illus- 
tration of  d-o-n-g  I  show  that  the  eternal  word 
Om  is  symbolic  of  the  evolution  and  involution 
of  phenomena  from  and  into  the  Absolute. 
I  have  seen  all  these  things.  My  Divine  Mother 
has  shown  me  that  in  the  infinite  ocean  of  the 
Absolute,  waves  rise  and  again  merge  into  it. 
In  that  infinite  spiritual  space  millions  of  planets 
and  worlds  rise  and  are  dissolved.  I  do  not  know 
what  is  written  in  your  books ;  I  have  seen  all  this. 

Mahima:  Those  who  had  realized,  did  not 
write  the  books.  They  were  intoxicated  by 
their  own  realization.  They  forgot  everything, 
how  could  they  write?  To  write  something  is 
to  have  a  calculating  intellect.  Others  having 
learned  from  them,  have  written  and  their 
writings  are  known  as  Scriptures. 

Ramakrishna:  Worldly  people  say  that  it  is 
impossible  to  be  free  from  attachment  to  world - 
when  God  liness.  But  when  God  is  attained, 
is  attained  a^  worldly  attachment  vanishes. 
attachment  After  realizing  the  absolute  bliss  of 
vanishes.  God-consciousness  one  cannot  enjoy 
sense-pleasures  or  run  after  fame,  honor  or  any 
97 


GOSPEL  OF  RAMAKR1SHNA 

worldly  object.  Moths  after  once  seeing  the 
light  do  not  return  to  the  darkness.  As  much 
as  one  thinks  of  God  and  meditates  on  Him, 
by  so  much  will  one  lose  one's  taste  for  worldly 
pleasures.  As  much  as  one's  love  and  devotion 
for  God  increases,  by  so  much  will  diminish 
worldly  desires  and  care  for  the  body.  Then 
one  will  look  upon  every  woman  as  mother, 
upon  his  own  wife  as  a  spiritual  helpmate; 
all  animal  passions  will  disappear;  Divine 
spirituality  will  come,  and  non-attachment  to 
the  world;  then  one  will  become  absolutely 
emancipated  even  in  this  life. 
98 


CHAPTER   IV 

VISIT  TO  THE  PANDIT  VIDYASAGARA  * 

SRI  RAMAKRISHNA  desired  to  meet  Pandit 
Iswara  Chandra.  Vidyasagara.  One  afternoon 
he  was  seen  coming  in  a  carriage  with  some  of 
his  disciples  all  the  way  from  Dakshineswara, 
a  distance  of  about  six  miles,  to  pay  a  visit  to 
the  Pandit  at  Badurbagan  in  Calcutta.  As  the 
carriage  passed  before  Raja  Rammohun  Roy's  f 

*  Pandit  Iswara  Chandra  Vidyasagara  was  the  greatest 
Hindu  scholar  of  his  time  in  Calcutta.  He  was  a  true  philan- 
thropist, a  patriot,  an  educationalist,  and  the  founder  of  the 
Metropolitan  Institution  in  Calcutta.  The  word  Vidyasagara 
is  a  Sanskrit  title  which  he  acquired  on  account  of  his  vast 
erudition.  It  means  "ocean  of  knowledge." 

f  Raja  Rammohun  Roy  was  a  great  Hindu  reformer  who 
lived  between  1774  and  1833  A.D.  He  was  the  first  earnest- 
minded  investigator  of  the  science  of  comparative  religion 
that  the  world  has  produced.  He  studied  the  Vedas  in 
Sanskrit  and  the  Buddhist  Scriptures  in  the  original  Pa'i 
99 


GOSPEL   OF   RAMAKRISHNA 

house,  the  Bhagavan  suddenly  grew  silent. 
His  mind  was  absorbed  in  meditation  on  the 
Divine  Mother.  One  of  his  disciples,  not  per- 
ceiving the  sudden  change  that  had  come  over 
him,  said:  "This  is  Rammohun  Roy's  house." 
The  Bhagavan  replied:  "Ah!  Now  my  mind 
is  not  on  such  things";  and  immediately  he 
entered  into  the  ecstatic  state  (Bhava). 

The  carriage,  a  short  while  after,  drew  up  in 
front  of  'the  Pandit's  house.  Sri  Ramakrishna 
alighted,  supported  by  one  of  His  disciples. 
Before  reaching  the  staircase  which  led  to  trie- 
Pandit's  study,  which  was  also  the  drawing- 
room,  the  Bhagavan,  putting  his  hand  on  His 
shirt,  asked  a  disciple  with  some  concern:  "My 
Ramakrish-  sn^rt  is  unbuttoned ;  is  it  necessary 
na's childlike  to  button  it?"  The  disciple  an- 
nature-  swered:  "Do  not  trouble  Thyself, 

Lord;  none  will  find  fault  with  Thee  on  that 

the  Koran  in  Arabic,  the  Old  Testament  in  Hebrew.,  and 
the  New  Testament  in  Greek.  He  denounced  the  practice 
of  Suttee  which  was  abolished  in  1829.  He  established 
the  Hindu  Unitarian  Theistic  movement  known  as  the 
"Brahmo  Samaj."  He  was  the  first  Hindu  Brahmin  of  rank 
and  influence  who  visited  Paris  and  England.  After  nearly 
two  years'  stay  in  England  Raja  Rammohun  Roy  died  at 
Bristol  in  1833. 

TOO 


GOSPEL  OF   RAMAKRISHNA 

account."  The  Bhagavan,  like  a  child,  seemed 
to  be  satisfied  and  did  not  think  about  it  again. 
The  party  was  then  led  upstairs  into  a  room 
where  the  Pandit  was  seated  in  a  chair  facing 
the  south.  A  table  after  the  European  fashion, 
with  books  and  papers  lying  about  on  it,  was 
before  him,  and  he  was  talking  with  some  of  his 
friends.  As  the  Bhagavan  Sn  Ramakrishna 
entered  the  room,  the  Pandit  rose  to  receive 
Him.  The  Lord  stood  with  His  face  to  the 
west  and  with  one  hand  resting  upon  the  table. 
He  looked  upon  the  Pandit  intently  as  if  he 
was  an  old  acquaintance,  and  with  a  smile  on 
His  sweet,  childlike  radiant  face,  lost  all  sense- 
consciousness,  and  went  into  the  ecstatic 
Samadhi. 

After  a  while,  taking  his  seat  on  a  bench,  the 
Bhagavan  in  his  semiconscious  state  uttered, 
"I  wish  some,  water  to  drink."  Thereupon 
Vidyasagara  inquired  of  a  disciple  whether  the 
'Bhagavan  would  also  like  some  delicious  sweet- 
meats which  he  had  just  received  from  Burd- 
wan.*  Finding  no  objection,  the  Pandit  went 
into  his  inner  apartments  and  returned  with 
water  and  ,  the  sweetmeats.  He  placed  them 

*  Burdwan,   an   old   city  in  Bengal,  famous  for  delicious 
sweetmeats. 

101 


GOSPEL  OF   RAMAKRISHNA 

before  the  Lord.  The  disciples  partook  of  the 
sweetmeats,  but  when  they  were  offered  to  one 
young  man,  Vidyasagara  said:  "Oh,  he  is  a 
child  of  the  house;  do  not  trouble  about  him." 

The  Bhagavan  then  said,  referring  to  a  young 
man  who  was  sitting  before  him:  "Yes,  this 
young  man  is  good.  He  is  like  the  river 
Falgu,*  covered  with  dry  sand,  but  if  you  dig 
a  little  you  will  find  a  strong  invisible  current 
underneath.  He  has  a  spiritual  current  inside, 
although  he  does  not  show  it  on  the  outside." 

Then  addressing  Vidyasagara  he  continued: 
"To-day  I  have  at  last  reached  the  ocean 
Rama-  (referring  to  the  literal  meaning  of 

Krishna's  love  the  word  Vidyasagara, — the  ocean  of 
of  humor.  knowledge).  So  long  I  have  seen 
only  canals,  lakes,  or,  at  most,  rivers,  but  now 
I  see  the  ocean  itself. 

Vidyasagara:  Then,  Sir,  Thou. art  welcome  to 
take  some  salt  water  from  it. 

Bhagavan:  No,  my  dear  sir,  why  salt  water? 
You  are  not  the  ocean  of  Avidya  (ignorance), 

*  Falgu  is  the  name  of  a  sacred  river  near  the  holy  city  of 
Gaya  in  India.  It  was  on  the  bank  of  this  river  that  Buddha 
attained  to  the  highest  enlightenment.  Its  bed  is  covered 
with  sand  like  a  desert,  but  a  strong  current  of  pure  water 
flows  underneath, 

102 


GOSPEL  OF   RAMAKRISHNA 

which  leads  away  from  God,  but  you  are  the 
ocean  of  milk,  the  ocean  of  Vidya,  or  true 
knowledge  leading  Godward. 

Vidyasagara:  Revered  Sir,  Thou  mayest  say 
that. 

Bhagavan:  Your  Karma  proceeds  from  the 
Sattwa  element  of  nature.  From  it  rises  com- 
passion. Whatever  work  is  done  for  the 
Good  works  g°°d  of  others  is  absolutely  free 
and  compas-  from  fault.  It  may  be  called  Raja- 

sionforall.       ^j^  but  it  ig  the  actjv{ty  Qf  Sattwa. 

There  is  no  harm  in  such  works.  Sukadeva 
and  others  like  him  had  compassion  for  all. 
They  worked  for  humanity  and  helped  man- 
kind in  the  path  of  Divinity.  You  are  giving 
free  education  and  doing  charitable  works ;  that 
is  good.  He  who  performs  good  works  through 
love,  without  seeking  results,  attains  to  God. 
But  he  who  works  for  name,  fame  or  any  other 
selfish  purpose  remains  bound.  Further,  I  may 
say  that  you  have  already  become  Siddha  (per- 
fected) . 

Vidyasagara:    Sir,  how  is  that? 

Bhagavan:  You  know  that  Siddha,  or  well- 
boiled  potato,  becomes  soft  and  tender.  Have 
you  not  become  tender-hearted  by  your  com- 
passion for  all  ? 

103 


GOSPEL  OF  RAMAKRISHNA 

Vidyasagara :  But  the  paste  of  Kalai  (a  kind 
of  pulse)  when  boiled  (Siddha)  becomes  harder. 
Is  it  not  so? 

Bhagavan,  laughing:  Yes,  but  you  are  not 
like  that.  Mere  book-learned  Pandits  (scholars) 
Book-learned  are  hard-hearted.  They  do  good 
Pandits  like  neither  to  themselves  nor  to  others. 

vultures.  They  are   ^  vultures  who   SQar  high 

in  the  sky,  but  always  search  after  carrion-pits. 
They  may  talk  about  Divine  truths,  but  their 
minds  are  attached  to  woman  and  wealth. 
Their  attachment  is  to  worldly  things  (Avidya). 
Compassion,  Devotion  (Bhakti),  Dispassion 
(Vairagya) — these  are  the  manifestations  of 
Vidya. 

Vidyasagara  was  listening  to  the  words  of 
wisdom  with  whole  attention,  while  the  eyes 
of  other  gentlemen  present  were  fixed  upon 
the  blissful  face  of  Ramakrishna  radiant  with 
Divine  glory. 

The  Bhagavan  continued:  The  Absolute 
Brahman  is  beyond  the  reach  of  Vidya  (knowl- 
vidya  and  edge)  as  well  as  of  Avidya  (ignorance) , 
Avidya.  which  keeps  one  away  from  the  reali- 

zation of  the  Absolute. 

The  absolute  Brahman  is  beyond  the  reach 
of  Maya,  while  Maya  is  either  Vidya  or  Avidya. 
104 


GOSPEL  OF  RAMAKRISHNA 

Vidya-M'aya  and  Avidya-Maya  both  exist  in 
this  world.  As  there  are  knowledge  (Jnana)  and 
Devotion  (Bhakti),  so  also  there  are  lust  and 
greed  for  wealth.  Good  and  evil,  virtue  and 
vice,  are  to  be  found  in  this  world  of  relativity  ; 
but  Brahman  is  unaffected  by  them.  They 
exist  in  relation  to  Jiva  (individual  ego),  but 
cannot  touch  the  Absolute  Brahman. 

Brahman  may  be  compared  to  the  light  of  a 
lamp.  As  by  the  same  light  one  may  read 
Brahman  ^e  Holy  Scriptures  and  another  may 
untouched  by  forge  a  document,  while  the  light  re- 
good  and  evil.  unaffected  by  the  good  and 


evil  deeds,  so  is  the  Absolute  Brahman  un- 
touched by  the  good  and  evil  of  the  world.  He 
is  like  the  Sun  who  shines  equally  upon  the  vir- 
tuous and  the  wicked. 

If  you  ask,  misery,  sin,  suffering,  unhappi- 
ness,  —  whose  are  these?  I  should  answer,  they 
are  for  the  Jiva.  They  do  not  affect  the  Brah- 
man. Evil  to  Jiva  is  not  evil  to  Brahman 
any  more  than  the  venom  in  the  fangs  of  a 
snake  is  poison  to  the  snake.  Others  may  die 
of  snake-bite,  but  as  the  poison  does  not  hurt 
the  snake,  so  indeed  is  the  existence  of  sin  and 
evil  in  relation  to  Jiva  alone.  Who  can  de- 
scribe what  the  absolute  Brahman  is?  What- 
105 


GOSPEL  OF  RAMAKRISHNA 

ever  can  be  uttered  by  the  mouth  has  become 
defiled  as  it  were,  like  the  leavings  of  food. 
The  Revealed  Scriptures,  Vedas,  Tantras,  Pura- 
nas  and  all  Holy  Books,  have  become  defiled 
as  it  were,  like  leavings  of  food,  for  they  have 
Brahman  in-  been  uttered  by  human  mouths. 
describabie.  gut  there  is  one  thing  that  is  never 
defiled  in  this  manner  and  that  is  the  Absolute 
Brahman.  No  one  has  ever  succeeded  in  de- 
scribing the  Absolute  by  words  of  mouth. 
Brahman  is  unspeakable,  indescribable,  un- 
thinkable. 

Vidyasagara,  interrupting,  said  to  his  friends: 
This  is  a  grand  idea.  To-day  I  have  learned 
this  truth,  that  the  Brahman  is  the  one  substance 
that  has  never  been  defiled  by  the  mouth. 

Bhagavan:    Yes,  that  is  so. 

A  certain  father  had  two  sons.  To  instruct 
them  in  the  knowledge  of  Brahman  he  sent 
Parable  of  the  them  to  an  Acharya  (preceptor). 
vedic  father  Aft  f  rg  th  returned  home 

and  his  two 

sons.  and  saluted  their  father.     The  father 

was  anxious  to  know  how  far  they  had  learned 
about  Brahman,  so  he  asked  his  eldest  son: 
"My  dear  son,  you  have  studied  all  the  Scrip- 
tures and  philosophies,  tell  me  what  is  Brahman 
like?"  The  eldest  son  then  tried  to  describe 
106 


GOSPEL  OF  RAMAKRISHNA 

the  Absolute  Brahman  by  quoting  various  pas- 
sages from  the  Vedas.  The  father  kept  silent. 

Turning  to  his  younger  son  he  asked  the  same 
question.  The  younger  son  did  not  answer  in 
words,  but  remained  motionless  and  communed 
with  the  Brahman  in  silence.  The  father  then 
exclaimed:  "My  dear  child,  thou  hast  ap- 
proached the  realization  of  the  Brahman.  Thy 
silence  is  a  better  answer  than  the  recitation  of 
a  hundred  texts  of  the  Vedas,  for  Brahman  is 
indescribable  by  words.  It  is  indeed  the  Abso- 
lute Silence."  The  knowledge  of  the  Absolute 
Brahman  is  attained  in  the  state  of  Samddhi. 
In  that  superconscious  state  Brahman  is  realized. 
Then  all  thoughts  cease  to  rise  and  perfect 
silence  prevails  in  the  soul.  Even  the  power 
of  speech  remains  unmanifested.  How  can  one 
describe  Brahman  by  words  of  mouth?  Man 
thinks  that  he  has  known  the  Absolute  Brah- 
man. 

An  ant  went  to  a  mount  of  sugar.     The  ant 

did  not  realize  how  high  was  the  mountain ,  but 

ate  a  small  particle  of  sugar  and  was 

Parable  of  the          .  _^ 

ant  and  the     satisfied.     It    earned    home   another 

mount  of         particle  in  its  mouth.     On  its  way  it 

thought :  ' '  Next  time  I  will  carry  the 

whole  mountain."     Such,  alas,  is  the  thought  of 

107 


GOSPEL  OF  RAMAKRISHNA 

small  minds.  They  think  that'  they  have  known 
the  Absolute,  not  realizing  that  Brahman  is  be- 
yond the  reach  of  mind  and  thought.  However 
great  the  mind  may  be  it  cannot  fully  compre- 
hend the  Absolute  Brahman.  Sukadeva  *  and 
other  great  spiritual  teachers  may  be  compared 
to  large  ants.  They  could  carry  in  their  mouth 
at  utmost  eight  or  ten  grains  from  the  mountain 
of  sugar.  It  is  as  absurd  to  say  that  Brahman 
has  been  fully  comprehended  by  a  great  man  as 
it  is  absurd  to  say  that  the  whole  mountain  of 
sugar  was  carried  away  by  a  large  ant. 

What  the  Vedas  and  other  Scriptures  have 
said  about  the  Absolute  is  like  the  description 
of  the  ocean  given  by  a  man  who  saw  the  vast 
ocean.  When  asked  what  the  ocean  was  like, 
he  exclaimed  in  utter  amazement:  "Oh!  what 
I  have  seen ;  how  vast  is  the  expanse !  How  big 
are  the  waves !  What  a  thundering  roar ! ' ' 

Like  unto  this  is  the  talk  about  the  Absolute 
Brahman.  The  Vedas  declare  that  Brahman  is 

*  Sukadeva  was  the  son  of  Vyasa,  the  author  of  the  Vedanta 
Sutras  and  many  of  the  Puranas.  He  was  born  with  the 
Brahma  Jndna,  or  the  knowledge  of  the  Absolute.  He,  in  his 
childhood,  renounced  the  world  with  all  its  pleasures  and 
attractions.  He  is  regarded  by  the  Hindus  as  the  Ideal  Jnjtni, 
or  Knower  of  Brahman. 

108 


GOSPEL  OF  RAMAKRISHNA 

the  ocean  of  the  Absolute  Existence,  Intelli- 
gence and  Bliss.  Sukadeva  and  other  great 
spiritual  teachers  stood  on  the  shore  of  that  In- 
finite Ocean,  saw  it  and  touched  its  waters. 

Some  believe  that  even  those  great  souls  did 
not  go  into  the  Ocean,  for  whoever  enters  into 
that  ocean  of  Brahman  does  not  return  to  this 
mundane  existence. 

A  doll  made  of  salt  once  went  to  the  ocean  to 
measure  its  depth.  It  had  a  desire  to  tell  others 
Parable  of  a  how  deep  was  the  ocean.  Alas!  Its 
salt  doll.  desire  was  never  satisfied.  No  sooner 
had  it  plunged  into  the  ocean  than  it  melted  away 
and  became  one  with  the  ocean.  Who  would 
bring  the  news  regarding  the  depth  ?  Similar  is 
the  condition  of  the  Jiva  (individual  ego)  who 
enters  into  the  Infinite  Ocean  of  the  Absolute 
Brahman. 

Some  one  asked:  Bhagavan,  is  it  true  that  the 
man  who  has  entered  into  Samadhi ,  or  who  has 
acquired  Brahma  Jndnam,  does  not  speak? 

Ramakrishna  to  Vidyasagara:  Yes,  he  who 
has  realized  Brahman  becomes  silent.  Discus- 
Brahman  is  sions  and  argumentations  exist  so 
silence.  jong  as  ^e  realization  of  the  Abso- 

lute does  not  come.  If  you  melt  butter  in  a 
pan  over  fire,  how  long  does  it  make  a  noise? 
109 


GOSPEL  OF  RAMAKRISHNA 

So  long  as  there  is  water  in  it.  When  the 
water  is  evaporated  it  ceases'  to  make  further 
noise.  Again  if  you  throw  a  piece  of  dough  in 
that  hot  clarified  butter  (Ghee)  there  will  be 
noise  until  the  cake  is  thoroughly  fried.  The 
soul  ,of  a  seeker  after  Brahman  may  be  com- 
pared to  fresh  butter.  It  is  mixed  with  the 
water  of  egoism  and  worldliness.  Discussions 
and  argumentations  (Vichara)  of  a  seeker  are 
like  the  noise  caused  during  the  process  of 
purification  by  the  fire  of  knowledge.  As  the 
water  of  egoism  and  worldliness  is  evaporated 
and  the  soul  becomes  purer,  all  noise  of  debates 
and  discussions  ceases  and  absolute  silence 
reigns  in  the  state  of  Samadhi. 

Thus  realizing  the  Absolute  Brahman  in 
silence,  the  soul  comes  down  on  the  plane  of 
Egoism  of  relativity  to  help  others  and  to  teach 
a  saint.  mankind  the  highest  wisdom  of  Brah- 

man. Then  he  talks  again  and  makes  a  noise 
again,  as  the  hot  Ghee  does  when  in  contact 
with  a  piece  of  dough.  Such  a  soul  retains  the 
sense  of  "I"  simply  to  help  mankind.  San- 
karacharya  and  other  spiritual  teachers  kept 
the  purified  sense  of  "I"  without  which  all 
teaching  is  impossible. 

The  bee  buzzes  so  long  as  it  is  outside  the 


GOSPEL  OF  RAMAKRISHNA 

lotus  and  does  not  settle  down  in  its  heart  to 
Sages  teach  drink  °f  the  honey.  As  soon  as  it 
for  the  good  tastes  of  the  honey  all  buzzing  is  at 
of  others.  an  end  similarly  all  noise  of  dis- 
cussion ceases  when  the  soul  of  the  neophyte 
begins  to  drink  the  nectar  of  Divine  Love  in  the 
Lotus  Feet  of  the  Almighty.  Sometimes,  how- 
ever, the  bee  after  being  intoxicated  by  the 
honey  makes  a  sweet  humming  sound.  So  the 
God-intoxicated  soul  sometimes  speaks  for  the 
good  of  others. 

A  pitcher  makes  a  noise  when  it  is  being  filled 
with  water  in  a  tank.  But  all  noise  stops  as 
soon  as  the  pitcher  is  full  to  the  brim.  The 
noise  will  be  heard  again  if  some  water  of  the 
pitcher  be  poured  into  another  pitcher.  (Here 
water  means  the  water  of  the  Divine  Wisdom, 
and  the  soul  of  a  wise  man  is  the  pitcher.) 

The  question  now  arises,  how  do  we  explain 
the  relation  between  a  perfect  Guru  and  his 
Relation  be-  disciples  ?  The  Guru  must  t  talk  in 
tween  Guru  order  to  drive  away  the  ignorance  of 
and  disciples.  hig  disciples  This  kind  of  discrim- 
ination, however,  does  no  harm.  The  boiling 
butter  after  it  is  clarified  ceases  to  make  any 
noise;  but  if  the  raw  cake  made  of  flour  is 
thrown  into  it,  it  will  produce  much  noise  be- 


GOSPEL  OF  RAMAKRISHNA 

cause  of  the  water  in  the  cake.  The  noise  will 
continue  until  the  cake  is  properly  fried.  The 
unfried  cake  may  be  compared  to  the  disciple, 
and  the  boiling  butter  to  the  Guru,  the  spiritual 
teacher.  The  sound  of  teaching  is  heard  so 
long  as  the  disciple  is  not  perfectly  enlightened. 

Sri  Ramakrishna  continued:  So  long  as  the 
individual  soul  has  the  slightest  attachment  to 
Non.  the  world  of  senses  and  desires  it 

attachment,  cannot  attain  to  Brahma-Jnana.  He 
is  a  Jnani  who  relinquishes  all  worldly  desires 
and  sense-pleasures  by  saying,  "not  this,  not 
this,"  and  then  realizes  the  Supreme  Brahman 
in  Samadhi. 

A  Jnani  knows  that  all  phenomena  of  the 
universe  which  are  subject  to  evolution,  whether 
physical  or  mental,  are  within  the  realm  of 
Maya;  they  are  unreal  and  transitory  like  the 
objects  of  vision  in  a  dream.  Therefore  as  one 
climbs  the  stairway  step  by  step  until  the  roof 
is  reached,  so  he  rises  above  them  step  by 
step,  saying  "not  this,"  until  he  reaches  the  Ab- 
solute Brahman,  which  is  the  roof  of  the  phe- 
nomenal universe. 

A  Jnani  goes  so  far  as  to  realize  that  Brah- 
man is  the  Absolute  Reality  and  all  phenomena 
unreal,  A  Vijnani,  however,  goes  farther  and 
112 


GOSPEL  OF   RAMAKRISHNA 

realizes  more.  He  sees  that  the  roof  and  the 
steps  are  all  made  of  the  same  substance.  Few 
Aiiphenom-  can  stay  long  on  the  roof  (the 
ena unreal.  realm  of  the  Absolute).  All  those 
who  reach  this  state  of  Samadhi  must  return  to 
lower  planes,  just  as  no  one  can  sing  on  "Si," 
the  highest  note  of  the  gamut,  for  a  long  time. 
The  sense  of  "  I "  drags  one  down.  But  when  a 
Vijnani  returns  from  Samadhi  to  a  lower  plane 
of  consciousness  and  perceives  the  world  of 
relativity,  he  sees  the  Brahman  everywhere,  and 
that  the  same  Absolute  Being  appears  as  Jiva 
and  all  the  phenomena  of  the  universe.  He 
realizes,  "I  am  Brahman,"  "I  am  He." 

There  are  various  paths  which  lead  to  the 
realization  of  the  Absolute  Brahman.  The 
jnana-Yoga  Patn  °f  a  Jnani  is  as  good  as  that  of 
and  a  Bhakta.  Jnana-Yoga  is  true;  so 

Bhakti-Yoga.  ig  Bhakti-Yoga.  There  is  another 
path  of  Bhakti  mixed  with  Jnana  which  is 
equally  true.  So  long  as  the  sense  of  "I,  me, 
mine"  remains  in  the  devotee,  the  path  of 
Bhakti  is  easier  for  him. 

A    Vijnani,    however,    realizes    the    Absolute 

Brahman  as  the  unchangeable   Reality  of  the 

universe,   firm  and  immutable  like  the  Mount 

Sumeru.     It   is   beyond   all   activity   of   Maya. 

"3 


GOSPEL  OF  RAMAKRISHNA 

He  also  sees  that  the  world  has  evolved  out  of 
the  three  Gunas  (Sattwa,  Rajas  and  Tamas)  of 
the  Prakriti  or  Cosmic  energy. 

Maya  or  Prakriti  consists  of  Vidya  and  Avid- 
ya. Vidya  is  that  energy  which  leads  Godward. 
It  manifests  itself  as  discrimination 
(Viveka) ,  non-attachment  (Vairagya) , 
devotion  and  love  of  God  (Bhakti,  Prema). 
But  Avidya  leads  to  worldliness.  This  energy 
expresses  itself  as  various  passions,  desire  for 
wealth  and  honor,  ambition,  work  with  attach- 
ment, selfishness.  All  these  Vidya  and  Avidya 
forces  rise  from  the  Divine  Energy  of  Brahman — 
they  cannot  affect  the  Brahman.  The  Vijnani 
\ijnani  and  realizes  that  the  same  Absolute 
Bhakta.  .Brahman  appears  as  the  Personal 
God  (Iswara),  that  He  who  is  beyond  all  attri- 
butes is  also  the.  Personal  God  with  all  attributes 
and  blessed  qualities.  The  Vijnani  sees  that 
Jiva  (individual  ego),  phenomenal  world,  mind, 
intellect,  Bhakti,  dispassion,  knowledge — all 
these  are  the  glory  of  the  supreme  Personal 
Deity.  If  these  manifestations  of  the  Divine 
Glory  did  not  exist,  who  would  have  worshipped 
Him  as  the  Lord  of  the  universe  ?  If  a  rich  man 
does  not  possess  wealth  and  property,  but  be- 
comes bankrupt,  nobody  will  call  him  rich. 
114 


GOSPEL  OF  RAMAKRISHNA 

Do  you  not  see  how  beautiful  is  this  world? 
How  many  varieties  of  phenomena — the  Sun, 
moon,  stars,  various  kinds  of  animals  and  vege- 
tables, things  large  and  small,  good  and  bad, 
some  men  with  great  powers,  others  with 
few.' 

Vidyasagara:  Is  it  then  true,  Revered  Sir, 
that  God  has  given  to  some  greater  powers 
than  to  others?  Is  the  Lord  partial? 

Bhagavan :  The  Lord  dwells  as  the  all-pervad- 
ing Being  (Vibhu)  equally  within  all  living 
creatures  great  or  small,  nay,  even  in  the 
smallest  ant  or  animalcule.  The  difference  lies 
in  the  manifestation  of  powers  (Sakti),  otherwise 
Unity  in  how  will  it  be  possible  for  one  strong 
diversity.  man  to  defeat  ten  men  in  a  hand-to- 
hand  fight,  while  a  weakling  will  run  away 
from  the  presence  of  an  ordinary  mortal? 

If  there  were  no  difference  in  powers,  why 
should  people  respect  and  honor  you?  You 
have  no  monstrosity,  like  two  horns  on  the 
forehead,  that  people  will  come  to  see' you  out 
of  curiosity.  You  have  more  compassion,  more 
wisdom  than  others,  therefore  people  come  to 
see  you  and  pay  respects  to  you.  Do  you  not 
think  so? 

There  is  nothing  in  mere  book-learning. 
"5 


GOSPEL  OF  RAMAKRISHNA 

One   should   study   books   simply   to    find   out 
the  ways  by  which  He  (the  Absolute 

Book-learning.  -          J  v 

Branman)  can  be  realized. 

A  holy  man  had  a  manuscript  with  him. 
Some  one  asked  what  it  contained.  The  saint 
opened  it  and  showed  that  on  every  page  was 
written  the  sacred  formula  "Om  Rama,"  the 
holy  name  of  the  Lord. 

Take  the  sacred  book  of  Bhagavad  Gita. 
What  does  it  teach?  If  you  wish  to  know  it 
repeat  the  name  "Gita"  ten  times  in  quick 
True  meaning  succession — "Gi-ta,  gi-ta,  gi-,  "  etc. 
of  Qita.  it  wju  sound  like  "tagi,  tagi,"  which 

has  the  same  meaning  as  the  Sanskrit  word 
"Tyagi,"  that  is,  one  who  has  renounced 
everything  of  the  world  for  the  sake  of  the 
Lord.  One  truth  which  Bhagavad  Gita  teaches 
is  this:  "O  Jiva,  giving  up  attachment  to 
objects  and  pleasures  of  the  world,  struggle  to 
realize  God."  The  mind  of  a  man  (whether 
a  saint  or  a  householder)  must  be  free  from  all 
attachment  to  the  world.  Then  and  then 
alone  the  heart  will  be  purified  and  the  Abso- 
lute will  be  realized. 

Chaitanya  Deva  *  (God  Incarnate  of  Nuddea) , ' T 


*  Chaitanya  Deva,  see  note  page  7. 
116 


GOSPEL  OF  RAMAKRISHNA 

when  travelling  on  a  pilgrimage  in  the  Deccan 
(Southern  India) ,  saw  in  one  place  a  man  reading 
aloud  the  texts  of  the  Gita.  At  a  little  distance 
another  man,  with  unrestrainable  tears  running 
down  his  cheeks,  was  listening.  Chaitanya  Deva 
asked  him  whether  he  understood  the  meaning 
of  the  texts.  The  poor  man  replied :  "My  Lord, 
I  do  not  understand  one  word  of  what  the 
Pandit  is  reading."  Chaitanya  Deva  ques- 
tioned him:  "Why  are  you  weeping,  then?" 
The  devotee  answered:  "I  see  the  chariot  of 
Arjuna,  and  the  Blessed  Lord  Krishna  is  speak- 
ing before  him.  This  Divine  vision  brings  tears 
of  love  to  my  eyes." 

Sri  Ramakrishna  continued:  You  may  ask 
why  does  a  Vijnani  prefer  to  have  Bhakti  (love 
and  devotion)?  The  answer  is — Because  it  is 
difficult  for  one  to  be  free  from  the  sense  of 
"I."  In  the  state  of  Nirvikalpa  Samddhi*  it 
may  vanish  for  the  time  being,  but  it  comes  back 
again ;  while  for  ordinary  individuals  it  is  almost 
impossible  to  eliminate  this  sense  of'  "I,  me 
and  mine."  However  many  times  you  may  cut 

*  Nirvikalpa  Samadhi  is  described  in  the  Raja  Yoga  as  the 
highest  state  of  Samadhi  in  which  the  soul  rises  above  the 
sense  of  "I"  and  the  plane  of  all  thoughts,  ideas  and  emo- 
tions, and  reaches  the  realm  of  the  Absolute. 
117 


GOSPEL  OF   RAMAKRISHNA 

off  the  branches  of  the  Aswatthwa  tree,  so  long 
as  the  root  is  alive  new  branches  will  sprout; 
Sense  similarly  you  may  try  to  get  rid  of 

of  "'•"  the  sense  of  "I,"  but  so  long  as  the 
root  is  alive  it  will  sprout  up  again  and  again. 
Even  after  acquiring  Brahma-Jnana  the  emanci- 
pated soul  is  forced  back  to  the  plane  of  this 
"Aham"  sense  of  "I." 

If  you  dream  of  a  tiger  you  will  tremble  in 
every  limb  and  your  heart  will  throb  violently. 
When  you  wake  up  you  may  realize  that  it 
was  a  mere  dream,  but  still  your  heart  will  go 
on  palpitating  all  the  same.  Similarly  the 
sense  of  "  I "  remains  even  after  the  realization 
of  the  Absolute. 

Thus,  if  the  sense  of  "I"  is  the  cause  of  all 
troubles  and  it  is  impossible  to  be  free  from 
it,  let  it  stay  on  as  "I,"  the  servant  of  the 
Lord. 

Rama  Chandra  (the  God  Incarnate)  once 
asked  his  great  devotee  Hanuman:  "My  son, 
in  what  relation  do  you  regard  me-?"  The  de- 
votee replied:  "When  I  think  of  myself  as  em- 
bodied, I  am  Thy  servant  and  Thou  art  the 
Lord.  When  I  think  of  myself  as  the  Jiva  (Ego) 
I  am  Thy  part  and  Thou  art  the  Universal 
Whole;  but  when  I  think  of  myself  as  the 
118 


GOSPEL   OF  RAMAKRISHNA 

Atman,  I  am  one  with  Thee.  Then  I  realize  '-I 
am  Thou  and  Thou  art  I.'  ' 

If  the  sense  of  "I"  clings  to  one  so  persist- 
ently, let  it  remain  like  that  of  a  true  Bhakta 
who  thinks  of  himself  as  the  servant  of  the 
Lord. 

"I"  and  "mine" — these  two  are  the  signs  of 
Ajndnam,  ignorance.  My  house,  my  wealth, 
Ajnanamand  my  learning,  my  glory,  all  these  are 
jnanam.  mine — this  idea  proceeds  from  igno- 
rance of  one's  true  Self,  but  Jnanam  or  divine 
knowledge  means  that  state  where  Jiva  realizes : 
"O  Lord,  Thou  art  the  Master  of  all;  house, 
family,  children,  friends,  relatives,  nay,  what- 
ever exists  in  the  universe  belongs  to  Thee." 
"Whatever  is  mine  is  Thine."  "Nothing  be- 
longs to  me" — such  ideas  rise  from  true  knowl- 
edge. 

It  is  good  for  everyone  to  remember  that 
after  death  nothing  of  this  world  will  remain 
with  us.  We  have  come  here  simply  to  per- 
form certain  Karma  and  gain  some  experience. 
Just  as  country  people  come  to  a  big  city  like 
Calcutta  to  do  some  work,  so  we  have  come  to 
fulfil  our  desires  according  to  the  tendencies 
with  which  we  were  born. 

A  rich  man  has  given  the  charge  of  his  beau- 
119 


GOSPEL  OF  RAMAKRISHNA 

tiful  garden  to  his  Sircar  (steward).  When 
Parable  of  the  visitors  come  to  see  the  garden  the 
rich  man  and  Sircar  waits  on  them  attentively.  He 
his  sircar.  shows  t^em  the  beautiful  parts  of 
the  garden  with  luxurious  fruit-trees,  flower- 
beds, palace-like  buildings,  lakes,  etc.,  saying. 
"These  are,  gentlemen,  our  mango-trees.  This 
is  our  orchard ;  this  is  our  lake ;  how  beautiful 
are  our  flowers!  Here  you  see  is  our  drawing- 
room  with  most  expensive  furniture,  fine  paint- 
ings by  the  best  artists — all  these  belong  to  us." 
The  same  Sircar  may  be  found  fault  with  and 
dismissed  by  his  master  at  any  time  with  per- 
emptory order  to  leave  the  garden  at  once. 
He  will  not  be  allowed  sufficient  time  to  pack 
up  his  trunk  and  take  his  own  baggage  with 
him.  Such  is  the  miserable  plight  of  those  who 
lay  claim  upon  things  which  do  not  in  reality 
belong  to  them. 

Everything  belongs  to  the  Lord.  It  is  ridicu- 
lous for  man  to  say,  "I  am  Karta"  (the  doer), 
"All  these  things  are  mine." 

On  two  occasions  the  Lord  cannot  help  smil- 
The  Lord  *nS :  ^  person  is  taken  seriously  ill 
smiles  on  two  and  is  about  to  die.  The  physician 
occasions.  gavs  to  ^  mother  of  the  patient: 

"Mother,  there  is  no  cause  for  fear.     I  shall  save 


GOSPEL  OF  RAMAKRISHNA 

your  son's  life."  The  physician  forgets  that  the 
will  of  the  Lord  is  at  the  root  of  every  event  of 
life  and  death.  The  Lord  then  smiles,  thinking: 
"How  foolish  this  man  must  be  who  boasts  of 
saving  the  life  of  his  patient  when  the  latter  is 
dying  under  My  will."  The  Lord  smiles  again 
when  two  brothers  are  engaged  in  partitioning 
their  estate.  They  take  a  measuring-tape  and, 
putting  it  out  across  the  land,  say :  "This  portion 
is  mine,  and  that  is  yours."  The  Lord  smiles, 
thinking:  "The  whole  Universe  belongs  to  Me, 
but  these  foolish  brothers  say:  'This  portion  is 
mine  and  that  is  yours.'  ' 

"O  Lord,  Thou  makest  everything  and  Thou 
art  my  nearest  and  dearest  One.  This  house, 
this  family,  these  relatives,  these  friends  of 
mine,  nay,  this  whole  universe  belongs  to  Thee, 
O  Lord."  Such  is  the  nature  of  true  Jnana 
(knowledge).  But  "I  do  everything,  I  am  the 
doer.  My  house,  my  family,  my  children,  my 
friends,  everything  belongs  to  me  " ;  all,this  pro- 
ceeds from  Ajnana  (ignorance). 

A  Guru  was  giving  this  instruction  to  his  dis- 
ciple :  ' '  The  Lord  alone  is  thine  own  and  no  one 
The  Lord  alone  else  belongs  to  thee."  The  disciple 
is  thine  own.  repiie(i :  "But  my  mother  and  my 
wife,  who  take  such  good  care  of  me,  who  love 


GOSPEL   OF   RAMAKRISHNA 

me  and  feel  extremely  unhappy  when  they  do 
not  see  me,  are  also  my  own,  are  they  not?" 
The. Guru  answered :  "In  this  you  are  mistaken. 
I  will  show  you  that  none  of  them  truly  cares 
for  you.  Never  believe  for  a  moment  that  your 
mother  or  wife  will  sacrifice  her  life  for  your 
sake.  You  can  try  and  see.  Go  home  and 
feign  excruciating  pain  and  I  will  come  and 
show  you."  The  disciple  acted  accordingly. 
Doctors  were  called  in,  but  no  one  could  afford 
relief.  The  mother  of  the  patient  was  sorrow- 
ing and  sighing.  The  wife  and  children  were 
weeping.  At  this  moment  the  Sannyasin  (Gu- 
ru) appeared.  "The  disease  is  of  a  serious 
nature,"  he  .said,  "and  I  do  not  see  any  chance 
of  the  patient's  recovery  unless  some  one  come 
forward  to  give  his  or  her  life  for  the  patient." 
At  this  all  of  them  looked  aghast.  The  Sanny- 
asin, addressing  the  old  mother  of  the  sick  man, 
said :  ' '  To  live  or  to  die  will  be  the  same  thing 
to  you,  if  in  your  old  age  you  lose  your  son  who 
earns 'for  himself  and  for  you  all.  If  you  can 
give  your  life  in  exchange  for  his,  I  can  save 
your  son.  If  you,  as  mother,  cannot  make  this 
sacrifice  for  him,  who  else  in  the  world  will  care 
to  do  it?"  The  old  woman  stammered  through 
her  tears:  "Revered  father,  I  am  ready  to  do 


GOSPEL  OF  RAMAKRISHNA 

anything  you  order  for  the  sake  of  my  son. 
But  the  thing  is,  my  own  life — and  what  is  my 
life  in  comparison  to  that  of  my  son?  The 
thought — what  will  become  of  my  little  ones  after 
my  death,  makes  me  a  coward.  Unfortunate 
that  I  am,  these  little  ones  are  in  my  way!" 

While  listening  to  this  dialogue  between  the 
Sannyasin  and  her  mother-in-law,  the  wife  wept 
bitterly  and,  addressing  her  parents,  said:  "For 
your  sake,  dear  father  and  mother,  I  can- 
not make  the  sacrifice."  In  this  way  everyone 
found  an  excuse.  Then  the  Sannyasin  turned 
to  the  patient  and  said:  "Do  you  see,  no  one 
here  is  ready  to  sacrifice  his  life  for  you.  Do 
you  understand  now  what  I  meant  by  saying 
that  there  was  no  depending  on  anybody?" 
When  the  disciple  saw  all  this,  he  abandoned 
his  so-called  home  and  followed  the  Sannyasin, 
his  Guru. 

Sri  Ramakrishna  continued:  The  Absolute 
Brahman  cannot  be  known  by  reasoning.  Be 
Self-surrender  his  servant  and  taking  refuge  with 
and  prayer.  jjjm  pray  to  Him  with  earnestness 
and  sincerity.  He  will  surely  reveal  Himself 
unto  you.  Book-learning  or  intellectual  dis- 
cussions cannot  reveal  the  Divinity. 

Thus  saying  the  Blessed  One  sang: 
123 


GOSPEL  OF  RAMAKRISHNA 

THE   GLORY   OF   THE   DIVINE  MOTHER 

1.  Who    knoweth    what    is    Kali    (my    Divine 

Mother)  ? 

Even  the  Six  Schools  of  Philosophy  get  not 
a  glimpse  of  Her. 

2.  The  Yogi  ever  meditateth  upon  Her  at  the 

Muladhara  and  the  Sahasrara. 
As  the  swans,  male    and    female,  commune 
with  each  other,   so  in  this  lotus   (Lotus 
here  is  a  symbol  of   Plexus)   forest   doth 
Kali  commune  with  Her  consort  (Shiva). 

3.  Kali,  the  soul  of  Atmarama   (Shiva),  is  as 

beloved  as  Sit  a  is  of  Rama.  The  majesty 
of  Kali,  Shiva  (Kala)  alone  can  know,  for- 
sooth who  else  may  know  it  ? 

4.  For    She    giveth    birth    unto    the    universe; 

think  how  vast  She  is. 

She   dwelleth  within   all  things  as  the  will 
omnipotent. 

5.  The  Psalmist   (Prasad)  *  singeth:    "Mortals 

*  Prasad  is  the  abbreviated  form  of  the  full  name  of  the 
Hindu  Psalmist,  Rama  Prasad  Sen.  He  was  a  great  Yogi 
and  a  true  devotee  of  the  Divine  Mother  of  the  universe. 
His  songs  have  deep  spiritual  meanings  and  Ramakrishna 
was  very  fond  of  them. 

124 


GOSPEL  OF  RAMAKRISHNA 

may  laugh  at  the  thought  of  swimming 
across  the  mighty  ocean,"  and  this  my 
mind  perceiveth,  but  my  heart  enfoldeth 
it  not;  yet  it  still  aspireth  to  touch  the 
moon. 

The  Blessed  One,  referring  to  this  song,  said : 
See  how  Ramaprasad  describes  that  books  and 
reasoning  cannot  reveal  the  Divine  Mother. 
Faith  is  necessary. 

Reason  is  weak.  Faith  is  omnipotent.  Rea- 
The  omnipo-  son  cannot  go  far  enough  and  must 

tence  of  faith.  stop    short    Qf    the    goal          Faith   Will 

work  wonders. 

There  was  a  certain  Brahmin  priest  who  served 
in  a  household  chapel.  Once  he  went  away 
The  parable  of  leaving  the  charge  of  the  service  to 

a  Brahmin          his    gon        Re    t    jd    th       b          t          lace 
priest  and 

his  boy.  the  daily  offering  of  food  before  the 

Deity  and  see  that  He  ate  it.  The  boy,  follow- 
ing the  instructions  of  his  father,  placed  the 
offering  before  the  image  and  silently  waited. 
But  the  image  neither  spoke  nor  ate.  The  boy 
watched  for  a  long  time.  He  had  firm  faith 
that  the  Deity  would  come  down  from  the  altar, 
take  the  seat  before  the  offering  and  eat  it. 
Then  he  prayed:  "O  Lord,  come  and  eat.  It  is 
I25 


GOSPEL  OF  RAMAKRISHNA 

getting  very  late;  I  cannot  wait  any  longer.." 
But  the  Lord  did  not  speak.  Then  the  boy 
began  to  cry,  saying:  " Lord,  my  father  told  me 
to  see  that  Thou  didst  eat  the  offering.  Why 
dost  Thou  not  come.  Thou  comest  to  my 
father  and  eatest  his  offering.  What  have  I 
done  that  Thou  dost  not  come  to  me  and  eat 
my  offering?"  He  cried  bitterly  and  for  a 
long  time.  Then  as  he  looked  up  at  the  seat, 
he  saw  the  Deity  in  a  human  form  eating  the 
offering.  When  the  service  was  ended  and  the 
boy  came  out,  the  members  of  the  household 
said  to  him,  "If  the  service  is  over,  bring  out 
the  offering."  The  boy  replied:  "Yes,  but  the 
Lord  has  eaten  everything."  In  amazement 
they  asked :  "What  did  you  say ? "  With  abso- 
lute innocence  the  boy  repeated:  "Why,  the 
Lord  has  eaten  all  that  I  offered."  Then  they 
entered  the  chapel  and  were  dumbfounded  at 
the  sight  of  the  empty  dishes.  Such  is  the 
power  of  true  faith  and  true  yearning! 

Yes,  faith  will  enable  a  man  to  cross  the 
mighty  ocean  itself  without  the  least  difficulty. 
In  the  epic  Ramayana  it  is  said :  Rama  Chandra 
(God  Incarnate)  worked  hard  to  throw  a  bridge 
over  the  part  of  the  sea  separating  Lanka  (Cey- 
lon) from  the  mainland  of  India.  But  as  if 
126 


GOSPEL  OF  RAMAKRISHNA 

to  prove  the  majesty,  the  omnipotence  of  faith, 
He  gave  it  to  His  Bhakta,  the  great  Hanuman,* 
to  jump  across  the  ocean  by  the  unaided  power 
of  faith. 

It  is  also  told  that  once  a  Bhakta,  a  friend 
of  Vibhishana,!  wanted  to  go  across  the  sea. 
Vibhishana,  to  whom  he  appealed  for  help,  had 
the  name  of  Rama  (God)  written  on  a  leaf, 
without  the  knowledge  of  his  friend.  He  then 
said  to  the  Bhakta:  "Take  this  and  be  careful 
that  you  have  it  tied  to  the  end  of  your  cloth. 
It  will  enable  you  to  walk  across  the  ocean  in 
safety.  But  mind,  never  look  inside,  for  you 
will  go  under  the  water  if  you  open  it."  The 
Bhakta  put  faith  in  his  friend's  words  and 
walked  on  the  ocean  in  safety  for  some  time, 
but  unfortunately  his  curiosity  became  his 
enemy.  He  wanted  to  see  what  precious  thing 
Vibhishana  had  given  him  that  had  the  power 

*  Hanuman  was  a  great  devotee  of  Rama  who,  by  the  power 
of  his  absolute  faith  in  the  Lord,  jumped  across  the  ocean 
from  India  to  Lanka.  He  is  regarded  by  the  Hindus  as  the 
Ideal  Bhakta  of  India. 

f  Vibhishana  was  the  brother  of  Ravana,  the  King  of  Lanka, 
(Ceylon)  who  was  defeated  by  Rama,  as  described  in  the 
Hindu  epic  Ramayana.      He  became  a  devoted  disciple  of 
Rama  and  followed  His  instructions  as  long  as  he  lived. 
127 


GOSPEL  OF  RAMAKRISHNA 

of  taking  him  unhurt  over  the  mighty  deep. 
When  he  opened  it  he  discovered  a  leaf  with  the 
name  of  Rama  written  on  it.  He  thought  what 
a  trifling  thing  it  was;  no  sooner  did  that 
thought  arise  in  his  mind  than  he  was 
drowned. 

Those  who  belong  to  this  class  of  Jivas  cannot 
easily  have  faith  in  God,  but  those  who  are  born 
with  Divine  qualities  possess  the  highest  faith 
naturally.  When  Prahlada  *  tried  to  write 
the  first  letter  of  the  Sanskrit  alphabet,  "K,"  it 
brought  up  before  his  mind  the  name  Krishna, 
and  he  began  to  cry.  The  natural  tendency 
of  a  Jiva  is  to  doubt  and  to  become  sceptical. 
Hazra  f  will  not  believe  in  the  truth  that  Brah- 
man and  Divine  Mother,  the  Absolute  and  His 
Energy,  are  one  and  the  same.  Yet,  faith  is 
omnipotent.  Before  it  all  the  powers  of  nature 
shrink  and  give  way.  It  carries  one  over  seas 
and  mountains  with  perfect  ease.  Sin  and 

*  Prahlada  was  a  great  Bhakta  who,  from  his  childhood, 
showed  his  extreme  faith,  love  and  devotion  for  the  Supreme 
Lord  of  the  universe.  He  is  the  Ideal  Bhakta  among  the 
Hindus.  His  life  is  described  in  the  Puranas. 

f  Hazra  was  a  moral  householder  who  afterwards  devoted 
his  life  in  search  after  God.  He  became  an  ascetic  and  pre- 
ferred to  travel  along  the  path  of  Jnana. 

128  , 


GOSPEL   OF   RAMAKRISHNA 

iniquity,   worldliness  and  ignorance  all  vanish 
before  true  faith. 
The  Bhagavan  sang: 

THE  NAME  OF  THE  LORD 

1.  O  my  Divine  Mother,  if  I  die  with  Thy  hal- 

lowed name  (Durga,  Durga)  on  my  lips. 
Then  in  the  end,  O  Giver  of  all  Bliss,  shall  it 
be   seen   whether   Thou   savest   Thy  poor 
child  drowning  in  the  ocean  of  sin. 

2.  I  might  have  slain  a  cow  or  a  Brahmin  or  an 

unborn  child! 
I  might  be  a  drunkard,  nay  more,  the  slayer 

of  a  woman ! 
But  of  all  these   dire  sins   I   have  not  the 

slightest  fear. 
Through   faith   in   Thy    Holy    Name    I    can 

reach -the  highest  bliss  of  Brahman. 

Yes,  faith  is  at  the  root  of  all  spiritual  prog- 
ress. Thou  canst  do  without  all  other  things, 
only  thou  must  have  faith.  Have  but  faith  in 
the  Lord  and  thou  shalt  become  at  once  free 
from  the  vilest,  the  blackest,  of  all  sins. 

The  one  thing  needed  is  faith  and  Bhakti— 
love,  devotion,  pray  erf  ulness,  self -surrender.  It 
129 


GOSPEL   OF  RAMAKRISHNA 

is  exceedingly  difficult,  especially  in  this  age, 
for  a  man  with  his  limited  faculties  to  come  to 
my  Mother  through  Vichara  (discriminatoin  of 
the  Real  Brahman  from  the  unreal  phenome- 
nal universe),  unaided  by  the  Divine  Person. 
Verily  has  Prasad,  the  "Sweet  Psalmist"  of 
Bengal,  laid  stress  on  this  difficulty  in  his 
well-known  song: 

THE     DIVINE     MOTHER    AND     THE    ABSOLUTE 
BRAHMAN 

1.  Like  a  mad  man,  O  mind,  what  seekest  thou 

in  the  dark  room  ? 

He  (Divine  Being)  cometh  in  deep  medita- 
tion; without  that,  who  can  approach 
Him? 

2.  The  moon  of  desire  still  shineth  in  thy  secret 

chamber. 

First  bring  it  under  control  with  all  thy 
might.  It  will  hide  itself  at  the  dawn  of 
Divine  wisdom. 

3.  Holding  this   as  the   ideal,   the   great   Yogi 

practiseth     meditation     for    ages.     When 
realization  cometh  it  attracts  the  soul  as 
a  magnet  draws  unto  itself  a  piece  of  iron. 
130 


.     GOSPEL  OF  RAMAKRISHNA 

4.  Thou  shalt  not  find  It  in  the  Six  Schools  of 

Philosophy,  in  the  Vedas,  Tantras  or  in 
the  Holy  Scriptures.  It  loveth  the  sweet- 
ness of  true  devotion  (Bhakti)  and  abideth 
in  the  body  with  everlasting  Bliss. 

5.  Prasad  says:   O  mind,  shall  I  disclose  in  pub- 

lic (Chator)  the  true  nature  of  that  which 
I  worship  as  my  Divine  Mother?  Guess 
and  understand  it  from  these  hints. 

There  was  a  deep  silence  at  the  close  of  this 
song,  which  had  been  listened  to  with  rapt 
attention.  Everyone  was  moved. 

At  the  end  of  this  song  the  Bhagavan  was 

once  more   found  to   be   in   that   indescribable 

state  of  Samadhi.     His  sweet  divine 

Rama- 

krishna's  voice  became  still.  His  eyes  re- 
Samadhi.  mained  fixed  and  steadfast.  But  his 
spiritual  eye  was  feasting  on  the  beatific  Vision 
of  the  Divine  Glory !  There  was  left  just  enough 
of  self-consciousness  to  bring  the  soul  face  to 
face  with  the  Divine  Mother.  This  blessed 
Vision  the  Bhagavan  enjoyed  for  a  long  time. 
His  face  was  radiant  with  celestial  light  and  ex- 
pressed by  sweet  smiles  the  unbounded  happi- 
ness which  He  was  enjoying  within  Himself,  and 


GOSPEL   OF  RAMAKRISHNA 

in  His  semiconscious  state  He  uttered  these 
words : 

Bhakti,  or  devotion,  means  whole-hearted  love 
for^the  Lord.  The  Absolute  Brahman  is  called 
What  is  "Divine  Mother"  by  the  Psalmist. 

Bhakti?  Prasad  asks  his  mind  to  understand 

it  by  hints ;  He  who  is  described  in  the  Vedas  as 
the  Absolute  Brahman  is  my  Divine  Mother;  I 
am  praying  to  Her. 

That  which  is  the  Absolute  (Nirguna),  im- 
personal bayond  all  attributes,  is  also  the  same 

Brahman  im-     aS    t^16    Personal    God   who   is   with    all 

personal  and  attributes  and  blessed  qualities.  The 
personal.  Absolute  Brahman  again  is  insepa- 
rable from  the  Divine  energy  (Sakti). 

The  term  "Brahman"  refers  to  that  aspect 
of  Divinity  which  is  impersonal  and  which  is 
beyond  all  activity.  But  when  we  think  of 
Him  as  creating,  preserving  and  destroying  all 
phenomena,  then  we  call  Him  the  Personal 
God,  Divine  Mother  or  Kali. 

In  reality  there  is  no  distinction  between 
"Brahman,"  or  the  Impersonal  Absolute,  and 
Brahman  and  "Sakti,"  the  Divine  Mother.  The 
Sakti  are  one.  Brahman  and  the  Sakti  are  one  just 
as  fire  and  its  burning  power  are  one.  As  by 
the  word  fire  we  understand  its  power  of  burn- 


GOSPEL  OF  RAMAKRISHNA 

ing,  so  by  the  latter  we  know  that  it  is  the  same 
as  fire.  By  realizing  the  one  both  are  realized. 

They  are  one  just  as  much  as  milk  and  its 
whiteness  are  one.  We  cannot  conceive  the 
milk  without  the  whiteness. 

They  are  one  just  as  a  gem  and  its  brightness 
are  one.  We  cannot  conceive  a  gem  without 
the  brightness. 

They  are  one  just  as  the  serpent  and  its  sinu- 
ous motion  are  one.  We  cannot  conceive  of  the 
serpent  without  the  serpentine  movements. 

He  who  knows  what  "light "  is  has  the  knowl- 
edge of  darkness  also.  He  who  has  the  concep- 
tion of  the  phenomenal  world  must  have  also 
some  conception  of  the  Absolute  Noumenon. 
He  who  knows  the  Sakti,  or  the  Personal  aspect 
of  the  Absolute  Being,  knows  also  the  Imper- 
sonal Brahman.  Again,  he  who  has  realized 
the  Absolute  Noumenon  has  also  realized  the 
phenomenon.  He  who  has  realized  Brahman 
has  also  realized  the  Personal  God  or  Divine 
Mother  (Sakti). 

This    Divine    Mother    bestows    the    highest 

The  power  of    knowledge    of    Brahman     (Brahma- 

the  Divine       jnana)  by  bringing  her  devotee  into 

the  state  of  Samddhi.     She  it  is  who 

brings   him  down  on  the  plane   of  sense-con- 

133 


GOSPEL  OF  RAMAKRISHNA 

sciousness  and  allows  him  to  retain  the  sense  of 
"I "  and  "me." 

By  the  power  of  my  Divine  Mother  all  mor- 
tals (Jiva)  possess  the  sense  of  "I "  and  "mine." 
She  again  reveals  to  the  soul  of  one  who  is  in 
Samadhi,  that  all  living  beings,  nay,  the  whole 
universe,  is  but  the  manifestation  of  the  Divine 
Energy. 

It  is  She  who  makes  one  reach  the  Brahma- 
jnana,  the  highest  knowledge  of  the  Absolute, 
and  She  again  makes  another  Her  beloved 
devotee  who  surrenders  himself  to  Her  omnipo- 
tent Will.  This  truth  is  the  great  secret  of  all 
secrets.  Therefore  the  Psalmist  says:  "Shall 
I  disclose  it  in  the  Chdtor?" 

Vidyasagara  asked  his  friend  who  was  sitting 
near  by:  "Do  you  understand  the  meaning  of 
Chatorr'  The  friend  replied:  "I  know  that 
'Chattara'  means  a  courtyard  within  a  house." 

Vidyasagara:  Exactly.  It  may  also  mean  a 
public  market-place.  So  Rama  Prasad  does 
not  want  to  make  this  secret  known  to  the 
public. 

Bhagavan  with  his  smiling  face  spoke  to 
Vidyasagara:  "Oh,  you  are  a  Pandit,  a  great 
scholar,  you  must  know  all  this."  When  I  sing 
the  praise  of  my  Divine  Mother  I  refer  to  the 


GOSPEL  OF  RAMAKRISHNA 

same  Absolute  Brahman.  The  term  " Mother" 
is  very  sweet.  Therefore  I  like  to  call  Him 
"Mother."  We  must  learn  to  love  the  Personal 
God  (Iswara).  Through  love  He  can  be  easily 
attained.  Love,  devotion  and  faith  are  the 
most  valuable.  Listen  to  another  song.  The 
Bhagavan  sang  again : 

LOVE    FOR    THE    DIVINE    MOTHER 

1.  Ecstasy  dawneth  when  I  meditate  upon  my 

Divine  Mother. 

As  is  the  ardor  of  thought  so  is  the  attain- 
ment;  but  the  root  must  be  perfect  faith. 

2.  If  the  mind  diveth  into  the  sea  of  Bliss  at 

the  feet  of  my  Mother,  then  is  there  no 
further  need  of  worship,  rituals,  sacrifice 
or  repetition  of  the  Lord's  name. 

3.  The   devotee   of  the.  Divine   Mother  is   free 

even  in  this  life  and  doth  enjoy  everlasting 
Bliss. 

He  who  can  dive  into  the  sea  of  Bliss  becomes 
immortal.  The  Lord  is  described  in  the  Vedas 
The  Lord,  the  as  tne  Ocean  of  Immortal  Bliss. 
Ocean  of  Whosoever  enters  into  it  becomes 

Immortality.     free  frQm   death        g^  ^^   ^^ 

a  wrong  idea  that  too  much  meditation  upon 


GOSPEL   OF  RAMAKRISHNA 

the  Absolute  will  unbalance  the  mind.  No  one 
becomes  unbalanced  by  meditating  upon  the 
Absolute. 

Devotional  exercises,  rituals,  ceremonials, 
sacrifices  or  the  pouring  of  oblations  into  the 
sacred  fire — such  works  are  needless  when  true 
love  for  the  Lord  comes  in  the  heart  of  the 
devotee.  A  fan  is  needed  so  long  as  there  is  no 
breeze.  So  when  the  breeze  of  Divine  Love 
blows  all  ritualistic  works  become  unnecessary. 

Referring  to  Vidyasagara  the  Bhagavan  con- 
tinued: The  works  which  you  are  doing  are 

Selfless  works    g°°d     works-       If     JOU     can     perform 

purify  the  them  without  seeking  their  result 
and  without  thinking  that  you  are 
the  ''doer,"  then  it  will  be  still  better.  The 
highest  result  of  works  done  in  this  selfless  man- 
ner is  the  attainment  of  true  love  for  God. 
Such  works  purify  the  heart  and  bring  Gocl- 
consciousness  in  the  end.  But  as  your  love  for 
the  Lord  becomes  more  and  more  intense,  your 
religious  works  will  become  less  and  less.  A 
married  woman  diligently  performs  the  house- 
hold duties,  but  she  is  not  allowed  to  do  any 
heavy  work  when  she  is  about  to  give  birth  to 
her  child.  You  are  doing  charitable  works  and 
other  works  for  the  good  of  humanity.  In 
136 


GOSPEL  OF  RAMAKRISHNA 

reality,  however,  they  are  of  great  help  to.  your- 
self .  They  will  purify  your  heart  and  bring 
unselfish  love  for  God.  Man  has  no  power  to 
Doing  good  do  good  to  the  world ;  the  Lord 
to  the  world.  doth  everything.  He  who  hath  made 
the  Sun  and  the  moon,  He  who  hath  given 
affection  in  the  hearts  of  parents,  He  who  hath 
bestowed  compassion  upon  the  great  souls,  He 
who  hath  brought  unselfish  love  and  devotion 
in  the  hearts  of  saints  and  sages,  doth  every- 
thing for  the  good  of  His  world ;  who  else  hath 
the  power  to  perform  any  good  act?  Whoso- 
ever performeth  good  works  without  holding 
any  desire  for  their  fruits  will  do  good  for  him- 
self. 

There  is  gold  inside,  under  the  cover  of  earth. 
You  have  not  discovered  it  yet.  If  you  once 
realize  this  secret  treasure  your  worldly  duties 
will  vanish  and  you  will  not  care  for  other 
works,  just  as  a  mother  loves  nothing  better 
than  to  fondle  and  kiss  her  new-born  baby. 
Go  onward  and  do  not  stop  in  one  place.  Re- 
member the  parable  *  of  the  wood-cutter  and 
stop  not  until  the  goal  is  reached.  The  goal  is 
the  realization  of  God.  By  His  grace  His  true 

*  See  page  243. 
137 


GOSPEL  OF  RAMAKRISHNA 

devotee  can  see  Him  and  can  talk  with  Him 
just  as  I  am  talking  with  you. 

Absolute  silence  prevailed  when  the  Blessed 
Lord  spoke  these  words  with  fire  and  eloquence. 
Everyone's  heart  was  moved  by  that  divine 
love  which  was  flowing  with  mighty  force  with- 
in the  soul  of  Bhagavan  Sri  Ramakrishna. 

With  a  smiling  face  the  Bhagavan  said: 
You  know  all  that  I  have  told,  but  you  do  not 
realize  how  much  you  possess,  in  the  same  man- 
ner as  Varuna,  the  Lord  of  the  ocean,  does  not 
care  to  know  how  many  beautiful  and  valuable 
jewels  there  are  in  His  boundless  treasury  of  the 
deep. 

Vidyasagara :   Revered  Sir,  Thou  canst  say  sor. 

Bhagavan :  Yes ;  do  you  not  know  that  very 
often  a  millionaire  Babu  does  not  know  even 
the  names  of  his  own  attendants  ?  He  does  not 
remember  in  what  places  his  valuable  things  are 
kept. 

Everyone  was  listening  to  this  interesting 
conversation  when  Bhagavan  suddenly  asked 
Vidyasagara:  "Will  you  not  come  to  the  Tem- 
ple garden?  It  is  a  beautiful  place." 

Vidyasagara:  O  yes;  certainly.  Thou  hast 
been  so  kind  as  to  come  to  me,  shall  I  not  return 
my  visit  to  Thee? 

138 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan:  A  visit  to  me!  Oh,  for  shame! 
for  shame ! 

Vidyasagara:  My  dear  Sir,  this  from  Thee! 
I  wish  to  know  why  dost  Thou  say  so  ? 

Bhagavan:  Well,  we  are  like  fishing-boats' 
Humility  of  small  and  light  enough  to  row  about 
Ramakrishna.  on  ponds,  narrow  canals  or  even  on 
large  rivers,  but  you  are  like  a  big  steamer.  Who 
can  tell  ? — you  might  founder  on  the  sand-bank  if 
you  venture  too  far  up  the  stream ;  but  now  at  this 
season  steamers  may  go  up  without  much  danger. 

Vidyasagara:  Oh  I  see;  this  is  the  rainy 
season. 

At  about  eight  in  the  evening  it  was  announced 
that  the  carriage  was  ready  to  take  Sri  Rama- 
krishna back  to  the  Thakurbadi  at  Dakshines- 
wara.  The  Bhagavan  became  absent-minded  for 
a  while ;  perhaps  His  mind  was  fixed  upon  the 
Divine  Mother,  or  perhaps  He  was  asking  Her 
blessing  upon  His  kind  host.  The  Bhagavan 
then  rose  to  bid  him  farewell  and  Vidyasagara, 
with  a  lighted  candle  in  his  hand,  led  the  way 
down-stairs  and  through  the  compound  of  his 
house  to  the  gate.  Outside  the  gate  a  carriage 
was  waiting  to  receive  the  honored  guest  and 
His  devoted  companions  from  the  Thakurbadi. 
An  unexpected  sight  greeted  the  eyes  of  the 
139 


GOSPEL  OF  RAMAKRISHNA 

party  as  they  came  out.  It  was  a  man  who 
might  have  been  a  little  under  forty  standing 
before  the  gate  with  folded  hands.  He  was 
dressed  in  white  and  wore  a  white  turban  on 
nis  head.  He  had  a  fair  complexion  and  ex- 
pressive eyes  and  a  smile  was  on  his  face.  No 
sooner  did  he  see  the  Bhagavan  than  he  fell  at 
His  feet  with  his  head  touching  the  ground. 

The  Bhagavan  said:  Is  it  you,  Balaram? 
How  is  it  that  I  find  you  here  ? 

Balaram  *  replied,  smiling:  O  Revered  Sir, 
I  have  been  waiting  for  some  time  here  at  the 
gate  to  see  Thee. 

Bhagavan :  Why  did  you  not  come  in  ? 

Balaram:  I  came  late,  so  I  would  not  inter- 
rupt Thee,  but  thought  it  better  to  stay  here. 

The  Bhagavan  then  stepped  into  the  carriage 
with  His  companions. 

Vidyasagara  asked  a  disciple:  Shall  I  see  the 
carriage  hire  paid  ? 

The  disciple  replied:    No,  Sir,  you  need  not 

*  Balaram  Basu  was  a  Hindu  Zemindar  in  Calcutta.  He 
was  a  true  householder  disciple  of  Ramakrishna.  His  house 
was  blessed  many  a  time  by  a  visit  of  Ramakrishna  and  His 
beloved  disciples.  His  whole  family  regard  Ramakrishna 
as  the  Divine  Incarnation  in  a  human  form.  See  Chapter 
XII. 

140 


GOSPEL   OF   RAMAKRISHNA 

trouble  yourself.     It  has  already  been  paid  by 
a  friend. 

The  Pandit  then  folded  his  hands  and  bent  his 
he:d  and  body  to  make  his  Pranama  (Saluta- 
Ramakrishna  tion)  to  the  Bhagavan.  All  assembled 
leaves  Vidya=  about  the  carriage  did  the  same. 

sagara.  The  ^^  grQUp  at  the  gat^  with  the 

venerable  Vidyasagara  at  their  head  still  hold- 
ing the  lighted  candle  in  his  hand,  stood  for  a 
while  looking  in  the  direction  of  the  carriage, 
wondering  who  this  God-intoxicated  Man  might 
be,  so  wise  yet  so  child-like,  so  full  of  joy,  so 
sweet,  so  godly!  Verily  a  Light  come  down  to 
set  ablaze  the  dry  bones  of  a  workaday  world! 
Embodied  Love,  like  the  dew  of  heaven  falling 
on  the  dry  thirsty  heart  of  man !  A  Voice  cry- 
ing unto  sunken,  self -weary  man,  "Thou  must 
be  born  again  and  love!"  A  Healer  from 
another  clime  of  this  strange  disease  of  modern 
life!  A  Man  among  men,  eager  to  solve  for 
them  the  enigma  of  the  universe! 
141 


CHAPTER  V 

DAY  ON  THE  RIVER  WITH  KESHAB   CHUNDER 

SEN* 


IT  was  the  day  of  the  festival  of  Lakshmi.f 
Sri  Ramakrishna  was  seated  in  His  room  talking 
with  Bijoy  aud  Haralal,  when  a  gentleman 
entered  and  announced  that  Keshab  Sen  had 

*  Keshab  Chunder  Sen  was  the  third  great  Brahmo  Samaj 
leader  after  Raja  Rammohun  Roy.  He  was  born  in  1838 
and  died  in  1884  A.D. 

In  1858  he  became  a  member  of  the  Adi  Brahmo  Samaj. 
In  1866  he  founded  a  new  branch  under  the  name  of  Bharata- 
varshiya  Brahmo  Samaj,  which  was  afterwards  known  as 
the  church  of  the  "New  Dispensation." 

In  1870  he  came  to  England  to  propagate  his  mission. 
He  was  an  eloquent  preacher  and  orator.  He  accepted  a 
great  many  of  the  teachings  of  Ramakrishna  and  regarded 
Him  as  one  who  had  constant  communion  with  Brahman. 

f  Lakshmi,  the  goddess  of  fortune  and  prosperity. 
142 


GOSPEL  OF  RAMAKRISHNA 

come  on  board  a  steamer  which  had  just  landed 
and  was  lying  at  anchor  before  the  Ghat.  A 
short  while  after  Keshab's  disciples  came  m 
and  bowed  down  before  the  Bhagavan,  saying: 
"  Keshab  Babu  has  sent  us  to  Thee  with  the 

Ramakrishna  recluest  tnat  Thou  wilt  kindly  join 
goes  on  board  him,  if  it  so  please  Thy  Holiness." 
the  steamer.  Srf  Ramakrishna  consented  and, 

accompanied  by  several  of  His  devotees, 
was  taken  by  Keshab's  disciples  to  the 
steamer. 

As  the  small  boat  which  carried  the  Bhagavan 
came  alongside,  everybody  was  eager  to*  have  a 
glimpse  of  the  Blessed  One  and  crowded  to  the 
gangway.  Keshab  was  anxious  to  see  that 
He  got  on  board  in  safety.  Mahendra,*  who 
had  been  there  for  some  time,  looked  at  Him 
Ramakrish-  and  noticed  that  He  was  in  Samadhi 
na's  ecstasy.  an(j  as  motionless  as  a  statue.  It 
was  with  great  difficulty  that  He  was  brought 
back  to  sense-consciousness  once  more  in  order 
to  be  taken  into  the  cabin  on  the  upper  deck. 
The  state  of  Divine  ecstasy  had  not  entirely 
left  Him  even  then.  He  leaned  on  a  disciple 
as  He  was  led  to  the  cabin.  His  body  moved 

*  See  note  page  33. 
143 


GOSPEL  OF  RAMAKRISHNA 

mechanically,  but  His  mind  was  fixed  on  God. 
When  He  had  entered  the  cabin,  Keshab  and 
others  bowed  at  His  feet.  But  what  little  sense- 
consciousness  remained  now  began  to  leave 
Him.  Inside  the  cabin  were  a  bench,  a  table 
and  a  few  chairs.  The  Bhagavan  was  seated 
on  one  of  the  chairs;  Keshab  also  took  a  chair 
and  Bijoy,  another.  Other  devotees,  most  of 
them  Brahmos,  sat  on  the  bare  floor.  The 
cabin  being  a  small  one,  many  remained 
standing  at  the  door  or  at  the  windows  look- 
ing in  eagerly.  The  Bhagavan  was  abso- 
lutely devoid  of  outer  consciousness.  Every- 
body was  watching  His  face.  Keshab  noticed 
that  so  large  a  number  of  people  had  come 
together  in  the  cabin  that  the  Bhagavan  was 
in  need  of  air.  The  devotees  all  gazed  with 
fixed  eyes.  After  a  time  the  Bhagavan  came 
down  from  His  Samadhi,  but  the  consciousness 
of  the  Divine  Presence  was  as  intense  as  before. 
He  talked  to  the  Mother  of  the  universe  in 
words  that  were  scarcely  articulate,  saying: 
"O  Mother,  why  hast  Thou  brought  me  here? 
They  are  hedged  around  and  are  not  free!  Is 
it  indeed  possible  for  me  to  save  them  out  of 
their  prison  house?" 

A  Brahmo  said  to  the  Bhagavan:    Sir,  these 
144 


GOSPEL   OF  RAMAKRISHNA 

gentlemen  have  been  fortunate  enough  to  see 
Powhari  Baba  Powhari  Baba  *  at  Gazipur.  The 
of  Gazipur.  Baba  is  another  holy  man  like  Thy 
revered  self. 

Sri  Ramakrishna  had  not  yet  recovered  the 
power  of  speech.  His  heart  wa<-  full  and  He 
could  not  speak,  but  only  smiled  on  the  good 
man  who  talked  of  the  Baba.  The  Br-hmo 
continued:  Sir,  Powhari  Baba  has  Thy  photo- 
graph, which  he  has  put  up  in/ his  room. 

The  Bhagavan  smiled  again,  pointing  to  His 

body  with  His  finger  and  in  a  subdued  tone  said  : 

A  pillow-case!     It  is  nothing  but  a 

Devotee's  *  . 

heart  the  pillow-case.  But  there  is  one  thing 
temple  of  ^o  foe  borne  in  mind :  the  heart  of  the 

the  Lord. 

devotee  is  the  temple  of  the  Lord. 
It  is  indeed  a  fact  that  the  Lord  is  more  or 
less  manifest  in  all  things,  but  He  is  manifest 
in  a  special  sense  in  the  heart  of  a  devotee 
(Bhakta).  Thus  a  Zemindar  may  be  met  at 
any  of  the  houses  of  which  he  is  the  owner; 

*  Powhari  Baba  was  a  great  Vaishnava  Saint  who  lived 
for  many  years  in  an  underground  cave  near  Gazipur.  The 
name .  " Powhari,"  which  literally  means  "one  who  lives 
on  air,"  was  given  to  him  because  he  could  live  for  months 
without  eating  or  drinking  anything.  He  was  regarded  by 
all  as  the  greatest  Vaishnava  Saint  of  the  age. 
145 


GOSPEL  OF  RAMAKRISHNA 

yet  people  will  say  that  he  is  usually  to  be  seen 
in  some  particular  drawing-room.  The  heart 
of  the  devotee  is  the  Lord's  drawing-room. 
If  one  wishes  to  meet  the  'Lord,  one  would 
better  seek  an  audience  in  the  drawing-room. 

The  same  Being  whom  the  followers  of  non- 
dualistic  (Advaita)  Vedanta  call  Brahman,  the 
Various  as-  Absolute,  is  called  Atman  (Self)  by 
pectsof  the  the  Yogis,  and  Bhagavan,  or  the  Per- 

Brahman.          gonal     God    ^^     Divine      attributes, 

by  the  devotees,  or  Bhaktas  (lovers  of  God). 
The  high-caste  Brahmin  is  always  the  same 
person;  but  when  he  worships  the  Lord,  he  is 
called  a  priest;  and  when  the  same  man  is  em- 
ployed in  the  kitchen,  he  is  called  a  cook. 

The  follower,  of  monistic  (Advaita)  Vedanta, 
who  seeks  to  realize  the  Absolute  Brahman,  dis- 
Discrimina-  criminates,  saying:  "Not  this,  not 
tionofan  this."  That  is,  the  Absolute  is  not 

Advaitin.  thig^  not   that^   not    anv    finite   object, 

not  the  individual  soul,  not  the  external  world. 
When,  as  the  result  of  this  kind  of  reasoning,  the 
heart  ceases  to  be  moved  by  desires;  when,  in 
fact,  the  mind  is  merged  in  superconsciousness, 
then  Brahma-jnana  is  reached.  One  who  has 
truly  attained  to  this  Brahma-jnana  realizes 
that  Brahman  the  Absolute  alone  is  real,  and  the 
146 


GOSPEL  OF  RAMAKRISHNA 

world  is  unreal,  and  that  all  names  and  forms 
are  like  dreams.  What  Brahman  is  cannot  be 
described  by  word  of  mouth  nor  can  one  even 
say  that  He  is  personal.  Such  is  the  point  of 
view  of  a  non-dualist. 

The  dualistic  devotees  and  lovers  of  the 
Personal  God  (Bhaktas),on  the  contrary,  accept 
Bhakta's  all  states  as  real.  Unlike  the  non- 
attitude,  dualists,  they  look  upon  the  waking 
state  as  a  reality  and  they  do  not  hold  that  the 
external  world  is  like  a  dream.  They  say  that 
the  external  world  is  the  glory  of  the  Lord. 
The  heavens,  stars,  moon,  mountains,  ocean, 
men,  birds  and  beasts,  all  these  He  has  created. 
He  manifests  His  glory  by  these.  He  is  both 
within  and  without.  He  dwells  in  our  hearts. 
The  most  advanced  Bhaktas  say  that  the  Lord 
Himself  manifests  as  the  twenty-four  categories 
of  the  Sankhya  philosophy,  that  He  appears  as 
the  individual  soul  and  the  external  world.  A 
Bhakta  wishes  to  enjoy  communion  with  his 
Lord  and  not  to  become  one  with  Him.  His 
desire  is  not  to  become  sugar,  but  to  taste  of 

The  innermost  it'         D°     You     kn°W     what     are     the 

feelings  of  a     innermost      thoughts     and     feelings 

true  Bhakta.     Qf     &    tme     devotee?      He     says .     «.Q 

Lord!    Thou  art  the  Master,  I  am  Thy  servant. 


GOSPEL  OF  RAMAKRISHNA 

Thou  art  my  Mother,   and  I  am  Thy  child"; 

or  again :  ' '  Thou  art  my  Child  and  I  am  Thy 

father  or  Thy  mother";   or  thus:  "Thou  art  the 

Whole    and    I    am    Thy   part."     The    dualistic 

devotee  does  not  wish  to  say,  "I  am  Brahman." 

A  Raja  Yogi  also  seeks  to  realize  the  Universal 

Being.     His  object  is  to  bring  the  finite  human 

soul  into  communion  with  the  infinite 

Spirit.     He  tries  first  to  collect   his 

mind  which  is  scattered  in  the  world  of  senses, 

and  then  seeks  to  fix  it  on  the  Universal" Spirit ; 

hence  the  necessity  of  meditating  on   Him  in 

solitude    and    in    a    posture    which    causes    no 

distraction. 

But  all  these  various  ideals  are  of  one  and 
the  same  Brahman,  the  difference  being  only 
Different  as-  in  the  names.  It  is  the  same  Being 
pectsofQod.  whom  men  call  by  the  name  of  the 
Absolute  (Brahman),  the  Universal  Spirit, 
the  Impersonal  God,  or  the  Personal  God  with 
Divine  attributes. 


The  steamer  had  already  started  and  was  on 

its   way   to    Calcutta.     Many   there   were   who 

looked  on  Sri  Ramakrishna  with  eyes  that  did 

not  move,  and  who  drank  the  nectar  of  the  words 

148 


GOSPEL  OF  RAMAKRISHNA 

that  dropped  from  His  hallowed  lips.  They  did 
not  perceive  that  the  steamer  was  in  motion. 
The  Temple  garden  of  Kali  had  faded  from 
sight.  Beneath  were  the  sacred  waters  which 
reflected  the  blue  firmament  above,  but  the 
murmur  of  the  waves  fell  unheeded  on  the  ears 
of  the  devotees.  The  magic  of  the  blessed 
vision  had  thrown  a  charm  over  them.  They 
beheld  before  them  a  wonderful  Being,  a  God- 
in-Man  and  a  Man-in-God,  with  smiles  playing 
on  His  sweet  face,  radiant  with  the  joy  of  the 
Lord,  and  with  eyes  enhanced  in  beauty  by  the 
colly rium  of  Divine  Love.  They  gazed  as  if 
spell-bound,  on  One  who  had  given  up  the 
world  and  its  pleasures,  on  One  intoxicated 
with  the  Love  of  the  Lord  and  who  looked  not 
for  anything  except  the  Lord. 

Sri  Ramakrishna:  The  followers  of  Advaita 
Vedanta  maintain  that  creation,  preservation, 
The  world  as  and  dissolution,  the  individual  ego, 
a  dream.  ^he  external  world,  all  these  are  mani- 
festations of  the  Eternal  Energy  (Sakti).'  They 
also  say  that  when  these  are  properly  analyzed, 
they  appear  as  dreams,  that  the  Absolute  Brah- 
man alone  is  the  Reality,  and  all  else  is  unreal. 
Even  eternal  Energy  (Sakti)  is  like  a  dream, 
unreal;  but  you  may  analyze  and  discriminate 
149 


GOSPEL  OF  RAMAKRISHNA 

thousands  of  times,  you  cannot  transcend  the 
realm  of  Divine  Energy  (Sakti)  unless  you  have 
reached  the  highest  state  of  Samadhi,  super- 
The  r«aim  of  consciousness.  The  very  thoughts 
the  Divine  like:  "I  am  meditating,"  "I  am 

thinking  on  the  Absolute,"  are  within 
the  realm  of  Sakti.  They  are  the  manifested 
powers  of  that  Eternal  Energy.  Therefore  the 
Absolute  Brahman  and  the  Eternal  Energy  are 
inseparable  and  one.  The  existence  of  one  im- 
plies that  of  the  other,  as  fire  and  its  burning 
power.  If  you  admit  the  existence  of  fire,  how 
can  you  deny  its  burning  power?  No  one  can 

think  of  fire  without  thinking  of  its 

Relation  be-    „  . 

tween  Bran-  burning  power.  Again,  the  power 
man  and  of  burning  cannot  be  conceived  as 
separate  from  fire.  In  the  same 
manner,  we  cannot  think  of  the  rays  of  the  sun, 
without  thinking  of  the  sun  himself.  Again, 
we  cannot  think  of  the  sun  without  thinking  of 
his  rays.  Therefore,  no  one  can  think  of  Brah- 
man as  apart  from  Sakti,  or  Sakti  as  separate 
from  Brahman.  Likewise,  no  one  can  conceive 
of  the  phenomenal  as  independent  of  the  Abso- 
lute, or  of  the  Absolute  as  apart  from  the  phe- 
nomenal. The  same  Eternal  Energy,  the  Mother 
of  all  phenomena,  is  creating,  preserving,  and 


GOSPEL   OF  RAMAKRISHNA 

destroying  everything.  She  is  called  Kali,  the 
Divine  Mother.  Kali  is  Brahman,  Brahman  is 
Kali,  one  and  the  same  Being.  I  call  Him 
Brahman  when  He  is  absolutely  inactive;  that 
is,  when  He  neither  creates,  nor  preserves,  nor 
destroys  phenomena ;  but  when  He  performs  all 
such  actions,  I  call  Him  Kali,  the  Eternal  En- 
ergy, the  Divine  Mother.  They  are  one  and  the 
same  Being,  the  difference  is  in  name  and  form, 
just  as  the  same  substance  water  is  called  by 
different  names  in  different  languages,  such  as 
jal,  aqua,  pani,  etc.  Yes,  the  Being  is  the  same, 
One  God  has  only  the  names  are  different  under 
many  names,  different  aspects— like  the  same  sub- 
stance expressed  in  different  languages,  such  as 
jal,  water  and  pani.  A  tank  may  have  four 
Ghats  (landing-places  with  steps).  The  Hindus 
drink  at  one  Ghat  and  call  it  jal;  the  Moham- 
medans drink  at  another  and  call  it  pani;  while 
the  English  who  drink  at  a  third  call  it  water. 
Similarly,  God  is  One,  only  His  names  are 
different.  Some  call  Him  by  the  name  of 
Allah,  some  God,  some  Brahman,  others 
Kali,  others  again  Rama,  Hari,  Jesus, 
Buddha. 

Keshab,  smiling:    Please  tell  us  once  more, 
Revered  Sir,  in  what  different  ways  Kali,  the 


GOSPEL  OF  RAMAKRISHNA 

Mother  of  the  Universe,  is  making  Herself  mani- 
fest in  this  world  of  Her  sports. 

Sri   Ramakrishna,   smiling:    Oh,  the   Mother 

sports  with  the  world,  Her  toy,  under  various 

aspects  and  names.     Now  She  is  the 

The  Mother  i 

of  the  God  Unconditioned,  Absolute,  Form- 

HelVs7rtTd  leSS  (Maha-Kali) :  now  the  Everlast- 
ing as  distinguished  from  Her  works 
(Nitya-Kali).  Under  another  aspect  She  is  the 
Goddess  of  burning  Ghats  or  crematories,  the 
dreaded  Being  who  presides  over  death  (Smasan- 
Kali) ;  now  again  does  She  stand  before  us  ready 
to  bless,  to  preserve  Her  children  (Rakshya- 
Kali) ;  under  another  aspect  She  appears  pleasing 
to  the  eye  of  Her  devotees  as  the  Mother  with 
the  dark  blue  color,  Consort  of  the  God  of  Eter- 
nity and  Infinity.  Maha-Kali  and  Nitya-Kali 
are  described  in  the  sacred  books,  the.Tantras: 
"When  nothing  was — neither  sun,  nor  moon, 
nor  planets,  nothing  but  Darkness  Deep,  there 
was  alone  my  Divine  Mother,  Formless,  the 
Eternal  Consort  of  the  Infinite."  As  Mother 
with  the  dark  blue  color  (Syama),  She  is  tender 
and  loving.  She  is  the  bestower  of  all  blessings 
and  makes  Her  children  fearless;  She  is  wor- 
shipped in  the  Hindu  household.  As  Preserver 
She  appears  in  times  of  plague,  famine,  earth- 


GOSPEL  OF   RAMAKRISHNA 

quake,  drought  or  flood.  At  cemeteries,  burn- 
ing Ghats  or  crematories  She  appears  in  the 
form  of  the  Destroyer.  The  dead  body,  the 
jackal,  the  spirits  of  destruction  are  Her  terrible 
companions.  She  lives  in  the  midst  of  those 
horrible  scenes,  of  those  fearful  environments. 
Streams  of  blood,  a  garland  of  skulls  thrown 
round  Her  neck,  a  girdle  made  of  the  hands 
of  those  that  are  dead,  are  the  symbols  that 
mark  Her  as  the  dread  Mother,  as  the  All- 
Destroyer. 

Now  look  at  Her  mode  of  creation.  At  the 
end  of  a  cycle,  upon  the  destruction  of  the 
Creation  of  world,  my  Mother,  good  Matron  that 
the  world.  ghe  {s^  puts  together  the  seeds  of 
creation.  The  mistress  of  a  house  has  a  hodge- 
podge pot  of  her  own  in  which  to  keep  sundry 
things  for  household  use.  (Ramakrishna,  smil- 
ing) Yes,  my  friends,  that  is  indeed  so.  The 
mistress  of  a  house  has  such  a  pot  in  her  posses- 
sion. In  it  are  kept  the  "sea-foam"  in  a  solid 
state,  small  parcels  containing  seeds  of  the 
cucumber,  gourd,  and  so  on.  She  brings  them 
out  when  wanted.  In  much  the  same  way  my 
Mother  keeps  the  seeds  of  creation  after  the 
destruction  of  the  world  at  the  end  of  a 
cycle. 


GOSPEL  OF  RAMAKRISHNA 

My  Mother,  the  Primal  Divine  Energy,  is  both 
Divine  Mother  within  and  without  this  phenomenal 
omnipresent.  WOrld.  Having  given  birth  to  the 
world,  She  lives  within  it.  In  the  Vedas  we  find 
Divine  Mother,  the  illustration  of  a  spider  and  its 
the  material  web  she  is  the  spider  and  the 

ind  the 

instrumental    world  is  the  web  that  She  has  woven. 


cause. 


The  spider  brings  the  phenomenal 
web  out  of  herself  and  then  lives  on  it.  My 
Mother  is  both  the  Container  and  the  Contained. 

Is  Kali,  the  Divine  Mother,  black?  She  looks 
black  from  a  distance,  but  when  realized,  She 
Kali,  why  is  not  black.  The  sky  looks  blue 
black?  from  a  distance,  but  look  at  it  near 

you,  it  has  no  color.  The  water  of  the  ocean 
is  blue  from  a  distance.  Take  a  little  up  in 
the  hand,  and  it  has  no  color. 

Saying  this,  the  Bhagavan  became  intoxicated 
with  Divine  Love,  and  began  to  sing: 

"Is  my  Divine  Mother  black? 

O  mind!     What  dost  thou  say? 
Though  black,  She  with  Her  flowing  hair 
Illumines  the  lotus  of  the  heart." 

Bondage   and   freedom,   of   both   She   is   the 
maker,     Through    Her    inscrutable    power    of 
J54 


GOSPEL  OF   RAMAKRISHNA 

Maya  a  man  of  the  world  becomes  bound  by 
The  power  of  woman  and  gold.  Again,  through  Her 
the  Divine  grace  he  becomes  free.  She  breaks 
Mother.  all  fetters  and  takes  Her  children 

across  the  ocean*  of  the  world ;  and  the  Bhagavan 
sang  in  His  divine  voice : 

THE  DIVINE  MOTHER  AND  THE  LIBERATED  SOUL 

1.  O  Mother,  Thou  art  flying  the  paper  kite  (of 

the  human  being)  in  the  market-place  of 
this  world. 

It  flies  on  the  wind  of  hope,  tied  to  the  string 
of  Maya. 

2.  Ribs,  nerves  and  bones  make  up  its  frame, 
Of  Thine  own  qualities  hast  Thou  made  the 

Kite,  to  display  Thine  art. 

3.  Thou  hast  rubbed  the  string  with  the  Manja 

(paste  with    powdered    glass)   of  worldli- 

ness,  and  it  has  become  sharp. 
Among  hundred  thousand  Kites  one 'or  two 

have  their  strings  cut,  and  are  freed; 
Then  with  a  laugh  Thou  clappest  Thy  hands. 

4.  Prasad  says,  The  Kite  thus  set  free  will  fly 

swiftly  on  fair  winds  and  drop  beyond  the 
ocean  of  this  world. 


GOSPEL  OF  RAMAKRISHNA 

Sri  Ramakrishna  continuing:  My  Divine 
Mother  is  playful.  The  world  indeed  is  Her 
Divine  sport.  She  does  what  She  will  and 

Mother's  is  blissful.  It  is  Her  pleasure  to  give 
freedom  to  one  among  a  hundred 
thousand  of  Her  children. 

A  Brahmo:  Sir,  She  can,  if  She  pleases,  set 
every  body  free.  Why  is  it  then  that  She  has 
bound  us  hand  and  foot  with  the  chains  of  the 
world  ? 

Sri  Ramakrishna:  Well,  I  suppose  it  is  Her 
will.  Her  will  is  to  play  with  all  these  things. 
In  the  game  of  Hide-and-Seek,  whoever  touches 
the  Grand-dame  is  out.  He  no  longer  runs 
about.  If  all  the  players  touch  the  Grand- 
dame  at  the  same  time,  how  can  there  be  any 
game?  The  Grand-dame  would  not  like  it; 
for  she  is  pleased  to  have  the  play  go  on. 

And  the  Bhagavan,  placing  Himself  in  the 
position  of  a  man  of  the  world  laying  the 
trouble  of  his  heart  before  the  Mother, 
sang: 

THE  DIVINE  MOTHER  AND  HER  CHILDREN 

i.  This  is  the  grief  for  which  I  grieve. 

When   Thou,    O    Mother,    art    here,   thieves 
(passions)  rob  me  though  I  am  wide  awake. 
156 


GOSPEL  OF  RAMAKRISHNA 

2.  I  promise  to  repeat  Thy  Holy  Name,  but  at 

the  proper  hour  I  forget. 
Now  I  have  learnt  and  felt  that  all  this  is 
Thy  trick. 

3.  Thou  hast  not  given,  so  Thou  hast  not  re- 

ceived aught  to  eat  or  to  keep.     Am  I  to 
be  blamed  for  this  ? 

Hadst  Thou  given,  Thou  wouldst  surely 
have  received;  and  I  would  have  offered 
Thy  gifts  to  Thee. 

4.  Fame   or   calumny,   sweet   or   bitter — all   is 

Thine. 

O  Ruler  of  all  feelings,  abiding  in  them,  why 
dost  Thou  hinder  when  I  enjoy  sweet 
ecstasy? 

5  Prasad  says:  Thou  hast  given  me  a  mind, 
but  by  a  glance  of  Thine  eye  Thou  hast  so 
bent  it,  that  I  roam  through  this  world, 
Thy  creation,  seeking  joy  but  mistaking 
bitter  for  sweet  (unreal  for  Real).' 

Man  has  forgotten  his  true  Self  and  has  be- 
Deiusive  come  worldly  by  the  delusive  power 
power  of  of  Maya.  Therefore  Prasad  says: 
MAya.  "Thou  hast  given  me  a  mind,  but  by 

a  glance  of  Thine  eye  Thou  hast  so  bent  it  that 
'57 


GOSPEL  OF  RAMAKRISHNA 

I  roam  through  this  world,  Thy  creation,  seek- 
ing joy  but  mistaking  bitter  for  sweet." 

A  Brahmo:  Revered  Sir,  is  it  true  that  God 
cannot  be  realized  without  giving  up  the 
world  ? 

The  Bhagavan,  smiling:  Oh  no!  You  do  not 
have  to  give  up  everything.  You  are  better  off 

Renunciation    where     y°U     are-       By     living     in     the 

not  necessary  world  you  are  enjoying  the  taste 
both  of  the  pure  crystallized  sugar 
and  of  the  molasses  with  all  its  impurities. 
You  are  indeed  better  off.  Verily  I  say  unto 
you,  you  are  living  in  the  world,  there  is  no 
harm  in  that;  but  you  will  have  to  fix  your 
mind  on  God,  otherwise  you  cannot  realize 
Him.  Work  with  one  hand  and  hold  the  Feet 
of  the  Lord  with  the  other.  When  you  have 
finished  your  work,  fold  His  feet  to  your  heart 
with  both  your  hands. 

Everything  is  in  the  mind.  Bondage  and 
freedom  are  in  the  mind.  You  can  dye  the 
Power  of  the  mind  with  any. color  you  wish.  It  is 
mind.  \faQ  a  piece  of  dean  white  linen; 

dip  it  in  red  and  it  will  be  red,  in  blue  it  will 
.be  blue,  in  green  it  will  be  green,  or  any  other 
color.  Do  you  not  see  that  if  you  study  English, 
English  words  will  come  readily  to  you  ?  Again, 
158 


GOSPEL  OF  RAMAKRISHNA 

if  a  Pandit  studies  Sanskrit,  he  will  readily 
quote  verses  from  Sacred  Books.  If  you  keep 
your  mind  in  evil  company,  your  thoughts, 
ideas  and  words  will  be  colored  with  evil ;  but 
keep  in  the  company  of  Bhaktas,  then  your 
thoughts,  ideas  and  wrords  will  be  of  God. 
The  mind  is  everything.  On  one  side  is  the  wife, 
on  the  other  side  is  the  child;  it  loves  the  wife 
in  one  way  and  the  child  in  another  way,  yet 
the  mind  is  the  same. 

By  the  mind  one  is  bound ;  by  the  mind  one 
is  freed.  If  I  think  I  am  absolutely  free,  whether 
I  live  in  the  world  or  in  the  forest,  where  is  my 
bondage?  I  am  the  child  of  God,  the  son  of 
the  King  of  kings;  -who  can  bind  me?  When 
bitten  by  a  snake,  if  you  assert  with  firmness, 
"There  is  no  venom  in  me,"  you  will  be  cured. 
In  the  same  way,  he  who  asserts  with  strong 
conviction  "I  am  not  bound,  I  am  free,"  be- 
comes free. 

Some  one  gave  me  a  book  of  the  Christians. 

I  asked  him  to  read  it  to  me.     In  it  there  was 

only  one  theme — sin  and  sin,  from  the 

Sense  of  sin. 

beginning  to  the  end.      (To  Keshab) 

In  your  Brahmo-Samaj  the  main  topic  is  also 

sin.     The  fool  who  repeats  again  and  again,  "I 

am  bound,  I  am  bound,"  remains  in  bondage. 

159 


GOSPEL  OF  RAMAKR1SHNA 

He  who  repeats  day  and  night,  "I  am  a 
sinner,  I  am  a  sinner,"  becomes  a  sinner 
indeed. 

It  is  necessary  to  have  absolute  faith  in  the 
Name  of  the  Lord.  "What!  I  have  tittered 
Saving  ^is  Holy  Name,  can  there  still  be  sin 

power  of         in  me?     Can  I  still  be  hi  bondage?" 

God's  name.      Rristo    Kishore    was    a   pious    Hindu, 

a  Brahmin  of  Brahmins,  who  worshipped  the 
Lord  with  single-minded  devotion.  He  went  to 
Vrindavan.  One  day,  while  visiting  the  shrines, 
he  felt  very  thirsty.  He  went  to  a  well,  and 
finding  a  man  standing  there,  he  asked  him: 
"My  man,  can  you  draw  some  water  for  me?" 
The  man  replied:  "O  holy  sir,  I  belong  to  a 
low  class,  that  of  a  cobbler."  Kristo  Kishore 
thereupon  said  to  him:  "It  matters  not.  You 
say  '  Shiva '  (the  Holy  Name  of  the  Lord)  and 
draw  the  water  for  me." 

By  repeating  the  blessed  Name  of  God,  man's 
body,  mind  and  soul  become  absolutely  pure. 
Why  talk  of  sin  and  hell-fire  ?  Repeat  but  once, 
"I  shall  never  again  do  the  evil  deeds  that  I 
have  committed  in  the  past,"  and  by  thy  faith 
in  His  Hallowed  Name  thou  shalt  be  freed  from 
all  sins. 

I  used  to  pray  to  my  Divine  Mother  for  true 

160 


GOSPEL  OF  RAMAKRISHNA 

devotion  (Bhakti)  alone.  With  flowers  in  my 
Prayer  to  clasped  hands,  I  prayed:  "Do  Thou, 
the  Divine  O  Mother,  grant  that  I  may  have 
pure  and  unalloyed  devotion.  Here 
is  sin,  here  again  is  virtue;  I  lay  them  at  Thy 
feet ;  Oh  take  them  both.  Here  is  knowledge  (of 
many  things) ,  here  again  is  ignorance ;  Oh  take 
them  both  and  grant  that  I  may  have  devotion 
alone.  Here  is  purity  and  here  again  is  im- 
purity ;  I  desire  neither  of  them.  Here  are  good 
works,  here  are  bad;  both  I  lay  at  Thy  feet; 
Oh  grant  that  I  may  have  devotion  alone  and 
love  for  Thee." 

One  living  in  the  world  may  also  see  God.  It 
was  the  case  with  Raja  Janaka,  the  great  royal 
Example  of  devotee,  who  realized  while  on  the 
Janaka.  throne  that  the  world  was  a  structure 
of  dreams.  For  a  lover  of  God,  however,  such 
is  not  the  feeling.  And  the  Bhagavan  sang: 

He  who  has  attained  to  Bhakti  or  true  de- 
votion to  the  Lord  says : 

"This  world  is  the  abode  of  happiness; 

I  eat,  drink  and  enjoy  its  pleasures. 
Janaka  Raja  was  a  great  potentate; 

In  what  was  he  lacking? 
He  harmonized  God  and  the  world 
And  tasted  the  joys  of  both." 

161 


GOSPEL   OF   RAMAKRISHNA 

No  one  can  suddenly  become  like  Janaka. 
Raja  Janaka  performed  great  penances  and 
Value  of  austerities  in  solitude  for  many  long 
solitude.  years.  Even  when  living  in  the 
world  one  should  occasionally  go  into  solitude. 
It  will  bring  great  good  to  one  who  can  sincerely 
and  earnestly  cry  for  God  three  days  and  three 
nights  in  solitude,  alone.  Indeed,  one  day 
passed  in  that  way  would  be  a  'great  gain. 
People  will  shed  a  jarful  of  tears  for  wives  and 
children,  but  who  weeps  one  tear  for  the  Lord? 
It  is  necessary  to  practise  every  now  and  then 
devotional  exercises  in  solitude.  A  worldly- 
minded  aspirant  absorbed  in  various  works  and 
duties  finds  in  the  first  stage  of  his  spiritual  life 
a  great  number  of  obstacles  in  the  path  of  self- 
control  and  devotion.  As  a  young  tree  planted 
on  the  foot-path  needs  a  fence  around  it  that  it 
may  not  be  eaten  up  by  sheep  and  cattle,  so  in 
the  first  stage  of  a  spiritual  aspirant,  a  fence  is 
necessary,  but  when  the  tree  grows  large  and 
the  trunk  and  roots  are  thicker  and  stronger, 
no  fence  is  required.  Then  it  is  not  injured 
even  if  an  elephant  be  tied  to  it. 

The  disease  of  a  worldly  man  is  of  a  serious 
type;    his  organs  with  their  functions  are  en- 
tirely out  of  order.      Would  you  keep  a  large 
162 


GOSPEL  OF  RAMAKRISHNA 

water-jar  and  savory  pickles  in  the  same  room  in 
Solitude  a  which  a  patient  with  typhoid  fever 
remedy  for  was  lying?  If  you  wish  to  cure  such 
worthiness.  a  patientj  you  must  have  him  re- 
moved from  that  room,  in  case  it  is  impossible 
to  send  away  the  jar  and  the  pickles.  A  man 
of  the  world  is  like  unto  such  a  thirsty  patient; 
worldly  attractions  are  like  the  jar  of  water; 
sense  objects  are  like  the  savory  pickles;  desire 
t?o  enjoy  those  things  is  the  patient's  thirst. 
The  mouth  waters  at  the  mere  thought  of 
the  pickles.  We  should  not  therefore  remain 
near  them  all  the  time.  Hence  solitude  is  the 
best  remedy  for  worldliness.  First  acquire 
right  discrimination  and  true  dispassion  and 
then  live  in  the  world.  In  the  sea  of  the  world 
there  are  crocodiles  of  passions  and  desires. 
Rub  the  body  with  turmeric -paste  if  you  wish 
to  bathe  in  the  sea,  for  then  crocodiles  will  do 
no  harm  to  you.  The  turmeric  is  discrimina- 
tion (of  the  Real  from  the  unreal)  and  true  dis- 
passion. God  is  the  only  Reality,  the  phenom- 
enal universe  is  unreal. 

Along  with  this  another  thing  is  needed,  that 
is  intense  devotion  to  God.      The  Gopis  *  of 

*  The  milkmaids  of  Vrinda-van  who    loved  the  Lord  Sr! 
163 


GOSPEL  OF  RAMAKRISHNA 

Vrindavan  had  such  devotion.     They  had  an 
intense  devo-  intense    love   for    Sri    Krishna,    God 

tion  necessary.  Incarnate. 

The  Bhagavan  then  said  to  Keshab  and  other 
devotees  with  great  feeling:  You  are  Brahmos; 
you  believe  that  God  is  formless  and  you  do 
not  believe  in  God  Incarnate.  Well,  it  matters 
not.  You  need  not  accept  Radha  and  Sri 
Krishna  as  Incarnations  of  the  Supreme  Being; 
but  the  intense  love  and  yearning  which  the 
Gopis  felt  for  Sri  Krishna  is  a  thing  which  you 
may  well  make  your  own,  for  yearning  is  the 
next  step  leading  to  God- vision. 

iii 

It  was  ebb-tide.  The  steamer  was  going 
fast  down -stream  towards  Calcutta.  It  had 
got  to  the  other  side  of  the  Howrah  Bridge  within 
sight  of  the  Botanical  Gardens,  The  Captain 
had  orders  to  go  a  little  farther  down.  How 

Krishna,  then  living  among  them  as  a  shepherd-boy.  When 
eleven  years  old  He  left  Vrindavan.  Sri  Krishna  is  looked 
upon  as  an  Incarnation  of  God.  He  loved  and  was  loved  by 
everyone.  He  is  the  Impersonation  of  Divine  Love.  Vrin- 
davan is  the  sacred  forest  near  Mathura  in  India  where  the 
shepherd  Krishna  played  his  boyish  sports  with  boys  and 
girls  and  performed  many  miracles. 
164 


GOSPEL  OF  RAMAKRISHNA 

far  the  steamer  had  actually  proceeded  was  not 
known  to  those  who  were  listening  to  Sri  Rama- 
krishna  and  watching  His  movements.  They 
listened  with  such  rapt  attention  that  they  had 
no  idea  either  of  time  or  of  distance. 

Keshab  now  offered  the  Bhagavan  puffed 
rice  with  the  kernel  of  the  cocoanut.  All 
present  were  invited  to  partake  of  these.  They 
took  them  in  the  folds  of  their  cloth,  ate  and 
were  very  happy.  It  seemed  as  if  a  festival 
were  being  held  on  board  the  steamer.  The 
Bhagavan  noticed  that  Bijoy  and  Keshab  were 
not  quite  at  home  in  each  other's  presence. 
He  wished  to  see  them  make  up  their  difference, 
for  was  not  His  mission  to  bring  peace  and  good- 
will among  men?  He  said  to  Keshab: 

Look,  my  dear  sir,  here  is  Bijoy.  As  to  your 
quarrels,  well,  do  not  worry  yourselves  on 
their  account.  There  was  fighting  even  be- 
tween Shiva  and  Rama.  Shiva  was  Rama's 
spiritual  Guru.  After  a  little  fighting,  they 
made  it  up  and  became  once  more  as  good 
friends  as  ever.  But  the  fighting  went  on  among 
their  followers.  The  gibbering  of  the  ghosts 
and  the  chattering  of  the  monkeys  could  not 
so  easily  be  quieted  down.  You  too  will  be 
very  good  friends,  once  again.  But  your  fol- 
165 


GOSPEL  OF  RAMAKRISHNA 

lowers,  I  dare  say,  will  follow  your  example. 
These  differences,  you  know,  are  things  that, 
cannot  be  avoided.  There  was  the  tug  of  war 
even  between  father  and  son.  Take  the  case 
of  Rama  and  his  sons  Laba  and  Kusha.  Take 
another  case:  The  mother  fasts  on  Tuesday 
for  the  welfare  of  her  daughter,  but  the  daughter, 
quarrelling  with  the  mother,  fasts  on  Tuesday 
for  her  own  welfare,  as  if  her  welfare  were 
different  from  that  gained  by  her  mother's 
fasting.  In  the  same  way,  you,  Keshab,  have 
a  religious  society  (Samaj)  of  your  own,  and 
Bijoy,  too,  must  have  a  separate  society  of  his 
own.  Well,  there  is  room  for  all  kinds  of  things 
under  Providence — even  for  quarrels  and  dif- 
ferences. When  God-Incarnate  (Krishna)  Him- 
self appeared  at  Vrindavan,  the  question  may 
well  be  asked :  Why  did  Jatilla  and  Kutilla  stand 
in  the  way  of  His  mission  of  love?  I  suppose 
His  sport  as  a  Divine  Lover  would  have  died  a 
natural  death  from  want  of  nourishment  but  for 
these  obstructions,  the  Jatillas  and  Kutillas. 
Opposition  adds  zest  to  a  thing.  Ramanuja* 
held  the  doctrine  of  Vishishtadvaita  (qualified 
non-dualism).  His  Guru  (spiritual  guide),  how- 


*  See  note  page  370. 
;66 


GOSPEL   OF   RAMAKRISHNA 

ever,  was  an  Advaitist  (non-dualist  without  any 
qualification).  They  had  their  differences. 
Master  and  disciple  disputed  and  refuted  each 
other's  opinions.  This  is  natural.  Be  it  so; 
still  to  the  master  the  disciple  is  always  his  own. 
They  all  rejoiced.  Sri  Ramakrishna  said  to 
Keshab:  You  do  not  study  and  examine  the 
The  nature  of  nature  of  Your  disciples.  For  that 
disciples  must  reason  they  drop  away.  All  men 

be  examined.     lQQk    alik^    but    they   d{ffer    .Q    ^^ 

nature.  In  some  the  Sattwa  quality  is  pre' 
dominant,  in  others  Rajas,  and  in  the  rest 
Tamas.  Pooli  (cakes)  all  look  alike  on  the 
outside,  but  the  contents  vary;  some  may  con- 
tain sweet  thickened  cream,  others  cocoanut 
sweetened  with  sugar,  while  others  may  have 
boiled  Kalai  (pulse)  with  no  sweetening. 

Do  you  know  how  I  feel  about  it?  Like  a 
child  I  eat,  drink  and  play,  depending  on  my 
Divine  Mother,  who  knows  everything.  These 
three  words  prick  me:  Guru  (spiritual  master), 
Karta  (the  Lord),  and  Baba  (father).  I  cannot 
God  the  one  bear  them.  The  infinite  Existence- 
master.  Intelligence- Bliss  is  the  one  Guru  for 
all.  He  will  teach  everybody.  I  am  only  His 
child. 

It  is  a  difficult  task  to  teach  others,  One 
167 


GOSPEL  OF  RAMAKRISHNA 

can  become  a  true  spiritual  teacher  only  when 
Who  is  a  true  one  ^as  realized  God  and  received  a 
spiritual  Divine  commission  from  Him.  So 
commissioned  were  Narada,*  Suka- 
deva  and  Sankaracharya.f  If  you  are  not  com- 
missioned, who  will  listen  to  you?  You  know 
Calcutta  and  her  fondness  for  the  latest  sensa- 
tion. Milk  puffs  up  so  long  as  it  is  over  burning 
wood;  but  when  the  wood  is  withdrawn,  the 
puffing  ceases  instantly.  The  people  of  Cal- 
cutta are  fond  of  new  sensations.  They  say 
they  want  water  and  they  begin  to  dig  a  well 
at  one  place;  but  they  give  it  up  as  soon  as 
they  find  that  the  earth  is  hard  and  stony. 
They  then  set  to  work  to  dig  at  another  place. 
Suppose  the  soil  is  sandy  there;  they  will  as 
readily  give  up  digging  at  that  spot.  They  will 
look  about  for  another  locality.  That  is  the 
way  with  these  people.  Their  good  opinion  is 
by  no  means  worth  having. 

*  Narada.  In  the  Hindu  Scriptures  Narada  is  described 
as  the  Ideal  lover  of  God.  He  communed  with  the  Lord 
under  all  conditions.  The  Lord  Vishnu  selected  him  as  His 
most  beloved  messenger. 

f  Sankaracharya  was  the  commentator  of  the   "Vedanta 
Sutras"  and  the  greatest  exponent  of  the  Advaita  (monistic) 
Vedanta.     He  lived  in  India  in  the  eighth  century  A.D. 
1 68 


GOSPEL  OF  RAMAKRISHNA 

Divine  commission  cannot  be  obtained  by 
mere  imagination.  Verily  I  say,  the  Lord  can 
Divine  com-  be  realized  and  He  will  speak  to  thee. 
mission.  Then  thou  mayest  receive  His  com- 
mission. What  great  power  lies  in  such  Divine 
command!  By  it  mountains  may  be  shaken  to 
their  foundation.  What  can  a  mere  ordinary 
lecture  do?  People  may  listen  to  it  for  a  time, 
but  they  will  soon  forget  it.  It  will  not  produce 
a  lasting  impression  and  they  will  not  live 
according  to  it. 

For  the  teaching  of  Divine  truths  a  badge  of 
authority  is  indispensable.  A  man  who  tries  to 
teach  others  without  it  will  be  laughed  at.  He 
cannot  get  realization  himself  and  he  tries  to 

Ordinary  spir-  snow  tne  Wa7  to  Others.       It  is  like  the 

ituai  teachers  blind  leading  the  blind.  In  this  way 
more  harm  is  done  than  good.  When 
God  is  realized  the  inner  spiritual  sight  opens 
and  it  is  then  that  the  true  teacher  can  perceive 
the  sickness  of  the  soul  and  can  prescribe  the 
proper  remedy.  Without  God's  command  a 
man  easily  becomes  egotistic  and  thinks,  ''I 
have  the  power  to  teach  others."  Such  egotism 
is  the  result  of  ignorance.  In  ignorance  one 
feels,  "I  am  the  doer;"  but  when  one  realizes 
that  "God  is  the  Lord  and  doer  of  all,  I  cannot 
169 


GOSPEL   OF  RAMAKRISHNA 

do  anything,"  then  one  becomes  absolutely  free 
even  in  this  life.  All  misery  and  restlessness 
proceed  from  the  sense  of  "I"  and  "me,"  "I 
am  the  doer,"  "I  am  the  actor." 

You  talk  glibly  of  doing  good  to  the  world. 
Is  the  world  contained  in  a  nutshell?  Besides, 

First  see  God,    W^°  are  y°U  to  ^°  8'°°d  to  the  World  ? 

then  help  the  First  practice  devotional  exercises 
and  realize  God.  Attain  to  Him. 
If  He  graciously  gives  you  His  powers  (Sakti), 
then  you  can  help  others,  and  not  till  then. 

A  Brahmo  devotee:  Revered  Sir,  are  we  to 
give  up  all  works  until  we  have  seen  God  ? 

Sri  Ramakrishna:  No,  why  will  you  give  up 
all  works?  Meditation  upon  God,  chanting  His 
Holy  Name,  and  other  devotional  exercises  are 
daily  works  which  you  shotild  have  to  perform. 

The  devotee:  But  what  about  household 
works  and  business  affairs  ? 

Sri  Ramakrishna :  Oh !  you  will  also  perform 
those,  but  only  so  far  as  is  absolutely  necessary 
Pray  that  ^or  livmg  m  the  world;  and  you 
worldly  work  should  at  the  same  time  pray  in  soli- 

may  grow  less.  tude     untQ     ^     Lord     with     tearg     {n 

your  eyes  for  His  grace,  and  for  strength  to  do 

your  duties  without  seeking  any  reward.     Say 

when  you  pray:    "Lord,  grant  that  my  work  in 

170 


GOSPEL  OF  RAMAKRISHNA 

the  world  and  for  the  world  may  grow  less  and 
less  day  by  day,  for  I  see  that  my  work  growing 
manifold  only  makes  me  lose  sight  of  Thee. 
Sometimes  I  think  that  I  do  my  duties  unat- 
tached to  the  world,  but  I  know  not  how  I  de- 
ceive myself  and  do  them  through  attachment 
instead.  I  give  alms  to  the  poor,  and  behold, 
I  seek  for  fame,  Oh  I  know  not  how!" 

Shambhu  (Mullik)  *  talked  of  founding  hos- 
pitals and  dispensaries,  schools  and  colleges,  of 
God-vision  and  building  roads,  sinking  wells  and 
philanthropic  digging  tanks  for  the  good  of  all.  I 
works-  said  to  him:  "Yes,  whatever  comes 

in  your  way  and  is  absolutely  necessary  you 
will  do ;  even  that,  without  seeking  any  reward. 
Do  not  seek  more  work  than  you  can  well  per- 
form. If  you  do  you  will  forget  the  Lord.  A 
man  desired  to  see  the  shrine  of  the  Divine 
Mother.  On  his  way  he  stopped  and  spent  all 

*  Babu  Shambhu  Charan  Mullik  was  a  Hindu  multi- 
millionaire of  Calcutta.  He  had  a  large  garden-house  near 
the  Temple  of  Dakshineswara  where  many  a  time  he  en- 
tertained Bhagavan  Ramakrishna.  It  was  in  this  garden- 
house  Ramakrishna  had  the  vision  of  Christ  who  entered 
into  His  body  and  remained  with  Him  for  three  days  and 
three  nights.  Ramakrishna  said  to  His  disciples  that  during 
that  time  He  was  not  conscious  of  His  being  a  Hindu  and 
that  He  could  not  enter  into  the  Temple  compound. 
171 


GOSPEL  OF  RAMAKRISHNA 

the  day  in  distributing  alms  to  the  poor.  When 
he  went  to  the  shrine,  the  door  was  closed  and 
he  could  not  see  the  Holy  of  Holies.  The  wise 
ones  should  first  see  the  Holy  Mother,  by  push- 
ing their  way  through  the  crowd  assembled  at 
the  gate  of  the  Temple,  and  after  seeing  Her, 
they  may  then  turn  their  attention  to  alms- 
giving and  other  good  works,  if  they  so  desire." 
All  good  works  are  for  the  realization  of  God. 
Works  are  the  means  and  God-vision  is  the  end. 
Therefore  I  said  to  Shambhu:  "Sup- 

God-vision  the 

end  of  all  per-  pose  you  see  God,  or  that  God  mani- 
formanceof  fests  Himself  to  you,  will  you  say  to 
Him:  'Lord,  do  Thou  grant  that  I 
may  have  lots  of  dispensaries  and  hospitals, 
schools  and  colleges ! ' '  A  true  devotee  shall 
rather  pray  in  this  wise:  "Grant,  O  good  Lord, 
that  I  may  have  a  niche  in  the  Lotus  of  Thy 
Feet,  that  it  may  be  my  privilege  to  live  always 
in  Thy  Holy  Presence  and  that  I  may  have  deep 
and  unalloyed  devotion  unto  Thee." 

Karma  Yoga  is  very  difficult.  It  is  difficult  in 
this  materialistic  age  (Kali-yuga)  to  get  through 
Path  of  Bhakti a^  t^ie  wor^s,  all  the  duties  laid  upon 
Yoga  best  for  us  by  the  Sacred  Books.  Verily  in 
this  age.  thig  age>  earthly  life  Depends  entirely 

upon  material  food.     Works  and  duties,  there  is 
172 


GOSPEL  OF  RAMAKRISHNA 

scarcely  time  enough  for  them.  It  will  be  all 
over  with  the  patient  suffering  from  the  burning 
fever  of  this  world  if  he  is  allowed  to  go  through 
the  slow  process  of  treatment  practised  by  the 
old-fashioned  Hindu  physicians.  People  are 
short-lived  and  the  malaria  carries  one  off  in  a 
fewr  days.  The  specific  for  the  present  day  is 
Dr.  D.  Gupta's  patent  fever  mixture,  which  pro- 
duces a  miraculous  effect  at  once.  Yes,  in  this 
age  the  one  means  of  ^realizing  God  is  BhkkCTor' 
smcere^dejvaUx^n^ano1'  love  for  Him,  and^earnest 
jprayer  and  the_c^anting  of  His  Hoi)'  Namelmd 


attributes?  (To  Keshab  and  other  de- 
votees) Your~path,  too,  lies  through  devotion 
and  self  -surrender  to  the  "Lord  (Bhakti  Yoga). 
Blessed  are  ye  who  sing  the  Name  of  Hari  and 
chant  the  praises  of  my  Divine  Mother.  Your 
path  is  right.  Unlike  the  non-dualists,  you 
do  not  believe  that  this  world  is  only  a  dream. 
You  are  not  Jnanis,  but  Bhaktas;  you  believe 
in  a  Personal  God,  that  is  good.  You  are  Bhak- 
tas. If  you  can  sincerely  and  earnestly  cry  for 
Him,  you  will  surely  obtain  Him. 

(To  Keshab)  You  talk  against  child  mar- 
riage and  the  caste  system,  about  female  eman- 
cipation and  female  education.  I  say  one  thing 
is  needful,  —  the  realization  of  God  and  devotion 


GOSPEL  OF   RAMAKRISHNA 

to  Him.  First  realize  God  and  all  other  things 
shall  be  added  unto  you.  Ja.du  Mullik  is  a  rich 
man.  If  you  wish  to  cultivate  his  acquaintance, 
do  not  trouble  yourself  as  to  how  much  wealth 
he  has,  how  many  houses  he  owns,  how  many 
country-houses  and  gardens.  First,  be  intro- 
duced to  him  and  he  will. furnish  you  with  all 
the  necessary  information  afterwards. 

There  was  a  young  man  named  Podo  in  a 
certain  village.  In  that  village  was  an  old 
Parable  of  the  dilapidated  temple.  The  holy  image 
deserted  of  God  once  worshipped  there  had 
temple.  disappeared  and  it  was  now  the  home 

of  small  bats.  One  day  at  nightfall  the  vil- 
lagers were  surprised  to  hear  the  sound  of  bells, 
gongs,  and  conch-shells  issuing  from  the  de- 
serted temple.  Men,  women  and  children  all 
flocked  to  the  place.  They  thought  that  some 
devotee  must  be  worshipping  some  image  of 
God  newly  set  up  within  the  temple  by  perform- 
ing the  Arati,  the  evening  ceremony  of  waving 
the  lights  and  offering  flowers,  fruits  and  holy 
water.  With  folded  hands  they  all  stood 
listening  to  the  sacred  sounds  before  the  temple. 
One  of  them,  more  curious  than  the  rest,  had 
the  courage  to  go  inside.  To  his  surprise  he 
saw  that  Podo  was  ringing  the  beU  and  blowing 
J74 


GOSPEL  OF   RAMAKRISHNA 

the  shell;  but  the  floor  was  as  dirty  as  before 
with  impurities  of  all  kinds  and  there  was  no 
image  of  God  on  the  altar!  He  then  called 
out,  saying:  "O  Podo,  thou  hast  no  Madhava 
(Sri  Krishna,  God-Incarnate)  in  the  temple; 
how  is  it,  then,  that  thou  hast  raised  all  this 
clamor  by  blowing  the  conch-shell?  And  be- 
hold! thou  hast  not  even  taken  the  trouble  to 
cleanse  the  temple  by  removing  the  impurities 
and  dirt  of  years  and  washing  the  floor  with 
the  holy  water  of  the  Ganges!" 

First  realize  God  in  the  temple  of  your  heart. 
With  that  in  view,  you  must  cleanse  it  of  all 
First  cleanse  impurities,  all  sin  and  iniquity,  all 
the  heart.  attachment  to  the  world  caused  by 
tha  pow.r  of  the  senses.  It  is  then  that  the 
time  comes  for  blowing  the  shell,  if  need  be. 
Talk  of  social  reforms!  You  may  well  do  so 
after  realizing  God.  Remember,  the  Rishis  of 
old  gave  up  the  world  in  order  to  attain  to 
God.  This  is  the  one  thing  needful.  All  other 
things  shall  be  granted  unto  you. 

iv 

The  steamer  had  come  back  to  Koylaghat 
(Calcutta).  All  on  board  held  themselves  in 
readiness  to  land,  As  they  came  out  of  the 


GOSPEL   OF   RAMAKRISHNA 

cabin  they  saw  that  the  full  moon  had  bathed 
the  bosom  of  the  Holy  Ganges  and  the  adjoining 
banks  with  her  mellow  light.  The  Bhagavan 
with  two  or  three  disciples  got  into  a  cab 
which  had  been  kept  waiting  for  Him  on  the 
shore.  Nandalal,  Keshab's  nephew,  also  got 
in.  He  wished  to  go  with  the  Bhagavan  for 
some  distance.  When  all  had  seated  themselves 
in  the  cab,  Sri  Ramakrishna  asked:  "Where  is 
Keshab?"  In  a  few  moments  Keshab  came  up 
smiling  and  inquired  who  were  going  with  Him. 
Being  satisfied  with  the  answer,  he  bowed  down 
to  the  ground  before  the  Bhagavan,  who 
affectionately  bade  him  adieu. 

The  cab  set  out.  The  Bhagavan  was  filled 
with  supreme  joy  as  the  carriage  drove  along. 
Suddenly  He  said:  "I  am  thirsty;  what  is  to 
be  done  ? ' '  Nandalal  stopped  the  carriage  before 
the  gates  of  the  India  Club  and  went  upstairs  to 
bring  water.  It  was  brought  in  a  glass  tumbler. 
The  Bhagavan,  smiling,  asked,  "Is  the  glass 
well  washed?"  Nandalal  replied,  "Yes."  The 
Bhagavan  drank  the  water.  He  was  childlike 
in  His  simplicity.  He  put  forward  His  face  to 
look  at  the  various  objects  on  both  sides.  His 
joy  knew  no  bounds  as  He  saw  men,  animals,  car- 
riages, houses,  the  moonlight,  the  lighted  streets! 
176 


GOSPEL  OF  RAMAKRISHNA 

Nandalal  got  out  at  Colutola.  The  cab  came 
to  a  stop  before  the  door  of  Suresh  Mitra's  * 
house.  Suresh  was  very  much  attached  to 
the  Bhagavan,  but  he  was  not  at  home.  He 
had  gone  to  visit  a  newly-purchased  garden  at 
Kankurgachi.  His  people  opened  a  room  on 
the  ground-floor  and  invited  the  party  to  be 
seated  there.  The  cab- fare  was  to  be  paid. 
Who  was  there  to  pay  it  ?  Had  Suresh  been  at 
home,  he  would  have  done  so.  The  Bhagavan 
said  to  a  disciple:  "Ask  the  ladies  of  the  house 
for  the  fare.  I  suppose  they  know  well  enough 
that  their  husbands  are  in  the  habit  of  coming 
to  our  place." 

Narendra  (Vivekananda)  lived  in  the  same 
neighborhood,  so  the  Bhagavan  sent  for  him. 
Meanwhile  the  inmates  of  the  house  led  Him 
upstairs  into  the  drawing-room.  The  matting 
of  the  floor  was  covered  with  a  carpet  and  a 
white  sheet.  Three  or  four  pillows  were  lying 
about.  On  the  walls  there  hung  a  beautiful 
oil-painting  which  Suresh  intended  to  be  a 
representation  of  the  harmony  of  all  religions. 


*  Babu  Suresh  Chunder  Mitra  was  a  devoted  householder 
disciple  of  Ramakrishna.  The  Bhagavan  used  to  call  him 
Surendra.  See  Chapter  VIII. 

177 


GOSPEL  OF  RAMAKRISHNA 

In  the  painting  Sri  Ramakrishna  was  represented 
as  pointing  to  Keshab  that  all  religions  lead 
to  one  goal — be  it  Hinduism,  Mahomet  an  ism, 
Buddhism,  Christianity,  or  their  various  sects. 

The  Bhagavan  was  conversing  with  smiles  on 
His  lips  when.  Narendra  came  up.  His  joy  re- 
doubled. He  said  to  Narendra  as  He  talked: 
We  enjoyed  such  a  pleasant  trip  on  board  the 
steamer  with  Keshab  Sen.  Bijoy  also  was 
there,  and  many  of  those  present  here.  You 
may  ask  Mahendra  how  I  talked  to  Keshab 
and  Bijoy  about  the  mother  and  her  daughter 
both  observing  fast  on  Tuesday  each  for  her 
own  welfare,  and  how  God's  Sports  in  this 
world  would  suffer  for  want  of  nourishment  in 
the  absence  of  obstructions  like  Jatilla  and 
Kutilla. 

It  was  getting  late.  But  Suresh  had  not 
come  home  as  yet.  The  Bhagavan  asked  to  go 
back  to  the  Temple  at  Dakshineswara.  It  was 
about  half -past  ten  and  He  wished  to  leave  for 
the  garden.  The  streets  were  flooded  with 
moonlight.  The  cab  was  at  the  door.  The 
Bhagavan  got  in.  Narendra  and  Mahendra 
bowed  low  to  the  Master  and  started  for  their 
homes, 

178 


CHAPTER  VI 
SUNDAY  AT  THE  TEMPLE 


THE  nineteenth  of  August,  1883,  fell  on  Sun- 
day and  was  the  first  day  after  the  full  moon, 
so  the  devotees  had  leisure  to  come  and  see 
their  beloved  Master  at  Dakshineswara.  Every- 
one had  free  access.  He  talked  with  everybody 
who  came.  His  visitors  were  from  all  classes 
of  people, — Sannyasins  *  and  Paramahamsas,t 
Hindus,  Christians  and  Brahmos,  Saktas, 
Vaishnavas  and  Shaivas, — women  as  well  as 
men.  It  was  noon.  Sri  Ramakrishna  was 
seated  in  His  usual  place  in  His  room.  A  dis- 
ciple came  and  saluted  Him,  falling  at  His 

*  Sannyasins  are  those  who  have  renounced  the  world  and 
its  pleasures  for  the  sake  of  the  Lord. 

f  Paramahamsas  are  those  who  have  attained  to  Nirvikalpa 
Samddhi,  or  Brahma -Jnana. 

179 


GOSPEL  OF  RAMAKRISHNA 

hallowed  feet.  The  Bhagavan  made  him  sit 
down  and  kindly  inquired  after  the  welfare  of 
himself  and  of  his  family.  A  short  while  after 
the  Bhagavan  began  to  talk  to  him  upon  the 
Vedanta.  He  said: 

The  Astavakara  Samhita  *  deals  with  the 
knowledge  of  the  Atman  (Self).  The  knowers 
Non-duaiistic  of  the  Self  declare:  "I  am  He,  I  am 
vedantins.  that  Supreme  Self."  This  is  the 
view  of  all  the  Sannyasins  belonging  to  the  non- 
dualistic  (Advaita)  school  of  Vedanta.  But  it 
is  not  meet  that  a  man  of  the  world  should  hold 
such  a  view.  He  is  doing  all  kinds  of  work;  how 
at  the  same  time  can  he  be  that  Highest  Self, 
the  Absolute  Brahman,  who  is  beyond  all  ac- 
tions? The  Non-dualistic  Vedantins  hold  that 
the  Self  has  no  attachment  to  anything.  Pleas- 
ure, pain,  virtue,  vice,  can  never  affect  the  Self 
in  any  way;  but  they  do  affect  men  who  think 
that  their  soul  is  the  same  as  the  body.  Smoke 
can  blacken  only  the  wall,  but  not  the  space 
through  which  it  moves.  There  was  a  certain 
devotee  named  Krishna  Kisore,  who  used  to 
say  that  he  was  Kha,  or  empty  space.  He 

*  Astavakra    Samhita    is    a    work    containing   the    highest 
exposition  of  the  Advaita  Vedanta,  written  by  the  ancient 
sage  Astavakra,  who  was  the  preceptor  of  King  Janaka. 
180 


GOSPEL  OF  RAMAKRISHNA 

meant  that  he  was  the  same  as  the  Highest  Self, 
Brahman  the  Absolute,  who  is  sometimes  likened 
to  Akasa  (infinite  space)  because  -nothing  can  be 
predicated  of  It.  A  true  philosopher  has  some 
right  to  say  this.  As  for  others,  such  a  senti- 
ment is  altogether  out  of  place. 

But  it  is  good  for  everyone  to  cherish  the  idea 

that  he  is  free.     "I  am  free,"  "I  am  free  ";  if  a 

man  constantly  says  this,  he  is  sure 

Thought  of 

freedom         to1  be  free.     On  the  other  hand,  he 

brings  W]1O  always  thinks  that  he  is  in  bond- 

freedom.  •  . 

age  brings  bondage  on  himself  in  the 

end.  The  weak-minded  man  who  always  says, 
"I  am  a  sinner,"  "I  am  a  sinner,"  is  sure  to 
have  a  fall.  A  man  should  rather  say :  "  I  repeat 
the  Holy  Name  of  God ;  how  can  there  be  any 
sin  in  me,  or  bondage  of  the  world?" 

Then  turning  towards  the  disciple,  the  Bhaga- 
van  said: 

To-day  my  mind  is  not  at  ease.  I  hear  from 
Hridai  *  that  he  has  been  ailing  rnuch.^  Is  this 

*  Hridaya  Mukerji  was  an  old  servant  of  Sri  Ramakrishna 
and  served  Him  for  nearly  thirty  years  in  the  Temple  of 
Dakshineswara — till  1881.  He  was  a  remote  nephew  of 
Sri  Ramakrishna.  His  birthplace  was  in  the  village  of  Siore, 
in  the  district  of  Hughly.  He  breathed  his  last  towards 
the  end  of  April,  1889.  "Hridai"  was  a  pet  abbreviation 
of  his  name  used  by  Sri  Ramakrishna. 
181 


GOSPEL  OF  RAMAKRISHNA 

anxiety   due  to   Maya    (attachment)    or    Daya 
(compassion)  towards  him? 

The  disciple  did  not  know  what  to 
reply  and  remained  silent. 

Sri  Ramakrishna:  Do  you  know  what  is 
Maya?  Love  towards  one's  own  father,  brother, 
sister,  wife,  child,  nephew,  niece,  is  called  Maya, 
and  compassion  means  loving  all  beings  equally. 
Now  what  is  this,  my  anxiety,  due  to — Maya  or 
compassion?  But  Hridai  did  a  great  deal  for 
me.  He  served  me  much.  He  never  hesitated 
to  do  all  sorts  of  menial  services  for  me.  My 
mind  will  be  set  at  rest  if  he  can  get  the  money 
he  needs.  Now  whom  am  I  to  ask  for  money? 
And  how  can  I  ask,  being  a  Sannyasin  ? 

At  two  or  three  o'clock  in  the  afternoon  two 
great  devotees,  Adhar  *  and  Balaram,  came  and 
prostrated  themselves  before  Him  and  took 
their  seats.  They  asked  Him  how  He  was  do- 
ing. The  Bhagavan  replied:  "Well,  my  body 
is  all  right,  but  not  so  is  the  mind.""  He  did  not 
mention  anything  about  Hridaya's  illness. 


*  Adhar  was  the  first  name  of  Babu  Adhar  lal  Sen,  a  rich 
Hindu  Deputy  Magistrate  of  Calcutta.  He  was  a  devoted 
householder  disciple  of  Ramakrishna,  who  often  sanctified 
his  home  by  His  holy  visits. 

182 


GOSPEL  OF  RAMAKRISHNA 

ii 

In  the  course  of  the  conversation,  when  the 
talk  was  about  the  Goddess  Simhav&hini* 
(seated  upon  a  lion)  belonging  to  the  Mullik 
family  of  Barabazar,  He  said:  Once  I  went  to 
see  the  Simhavahini.  She  was  then  staying  in 
one  Mullik's  house  at  Chashadhopapara.  The 
house  was  almost  a  deserted  one.  The  family 
had  become  very  poor.  In  some  places  there 
was  filth,  in  other  places  mosses  were  growing 
undisturbed.  The  cement  upon  the  wall  was 
crumbling  down,  and  brick-dust  and  sand  were 
slowly  falling.  Other  houses  belonging  to  the 
Mulliks  are  very  neat  and  clean,  but  this  was  not 
so.  Can  you  explain  why  this  was  the  case  ?  The 
truth  is  that  everyone  must  reap  the  fruit  of  his 
Law  of  past  actions.  We  should  believe  in 

Karma.          the  jaw  of  Karma.     One  thing,  how- 
ever, I  saw  in  that  deserted  house, — that  the 

The  Divine      face    of   tlie  Goddess    was    beaming 

Presence  in      with    glory.  We    should   believe    in 

images.          the    Divine  presence    infilling    the 
images  of  the  Deity. 

*  In  Hindu  mythology  the  Goddess  Durga  destroyed  the 
Demons,  riding  upon  a  wild  lion.  Hence  Her  name  is  " Sim- 
havahini. " 

183 


GOSPEL  OF  RAMAKRISHNA 

I  went  to  Vishnupura.*  The  Raja  has  several 
good  temples.  In  one  of  the  temples  there  is 
the  image  of  a  Goddess  named  Mrinmayi.  A 
big  tank  is  before  the  temple.  But  how  was  it 
that  I  smelled  in  the  tank  the  spices  that  women 
use  to  perfume  their  hair  ?  I  did  not  know  that 
they  offered  such  spices  to  the  Goddess  when 
they  went  to  worship  her.  I  had  not  seen  her 
image  near  the  tank,  but  in  Samadhi  I  saw  her 
Divine  form  down  to  her  waist.  The  Divine 
Mother  of  the  universe  appeared  to  me  in  the 
form  of  Mrinmayi. 

By  this  time  other  devotees  had  arrived. 
The  talk  then  turned  on  the  Kabul  war  and  the 
civil  war  that  came  after.  One  gave  the  news 
that  Yakub  Khan  f  had  been  deposed  from  his 
throne,  adding:  Sir,  Yakub  Khan  is  a  great 
devotee. 

Sri  Ramakrishna:  Well,  pleasure  and  pain, 
happiness  and  misery,  are  things  one  cannot 
Trials  of  a  separate  from  the  body.  We  read 
devotee.  jn  Kavi  Kankana's  J  "Chandi"  that 
Kaluvira,  a  great  devotee,  was  shut  up  in  prison. 

*  The  name  of  an  ancient  city  in  BengaL 
t  Yakub   Khan  was  the   Amir  of  Afghanistan    who  was 
deposed  by  the  British  after  the  Kabul  war  of  1879. 

t  Kavi  Kankana  was  a  great  poet  of  Bengal,  whose  famous 
184 


GOSPEL  OF  RAMAKRISHNA 

They  placed  a  heavy  stone  upon  his  breast. 
Yet  Kalu  was  the  favorite  child  of  the  Mother 
of  the  universe.  Pleasure  and  pain,  happiness 
and  misery,  come  with  the  body.  How  great  a 
devotee  was  Srimanta!  How  fondly  the  god- 
dess loved  his  mother  Khullana!  But  what  an 
amount  of  trouble  he  had  to  go  through !  They 
took  him  to  the  scaffold  to  be  executed.  A  cer- 
tain woodman,  a  great  devotee,  was  fortunate 
enough  to  see  the  goddess,  and  the  goddess  loved 
him  very  much  and  showed  her  kindness  towards 
him ;  but  he  had  to  go  on  with  the  trade  of  wood- 
cutter all  the  same.  He  had  to  sell  firewood 
to  get  his  livelihood.  It  does  not  follow  that  a 
devoted  lover  of  God  must  be  very  well  off  in 
A  devotee  is  the  world.  But  he  is  rich  in  spirit, 
rich  in  spirit,  though  he  may  be  poor  in  worldly 
things.  Devaki  in  prison  saw  God  in  the  form 
of  a  human  being  holding  the  conch-shell,  discus, 
mace  and  lotus  in  His  four  hands ;  but  she  could 
not  get  out  of  the  prison  for  all  her  God- vision. 

Disciple:  But  she  should  have  got  rid,  not 
only  of  imprisonment,  but  of  her  body,  that  bej 
ing  the  source  of  all  her  troubles. 

work  is  entitled  "Chandi,"  or  the  exploits  of  the  Divin6 
Mother.  Kaluvira  and  Srimanta  were  the  heroes  of  this 
poem. 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan:  One's  body  is  the  result  of  one's 
past  actions.  Therefore  one  must  bear  with  it 
Body  result  of  so  long  as  the  past  actions  are  not 
past  actions.  cleared  up.  A  blind  man  taking  a 
bath  in  the  holy  water  of  the  Ganges  has  his  sins 
washed  off,  but  his  blindness  continues  all  the 
same.  It  is  the  result  of  the  actions  of  his 
previous  life.  But  however  the  body  may  be 
under  the  influence  of  pleasure  and  pain,  how- 
ever the  body  may  be  happy  or  miserable,  the 
true  devotee  is  all  the  same  rich  in  spirit,  rich 
in  knowledge  (Jnana)  and  the  love  of  God 
(Bhakti).  Take  for  instance  the  Pandavas.  How 
many  dangers  and  difficulties  they  had  to  face! 
What  wants  and  miseries  to  bear!  But  amidst 
all  these  they  never  lost  their  wisdom.  Can 
you  find  others  equally  wise  and  devoted  to 
God? 

At  this  time  Narendra  (Swami  Vivekananda) 
and  Visvanatha  Upadhyaya, *  the  Nepaulese 
Resident  in  Calcutta,  entered.  Bowing  down 
to  Sri  Ramakrishna,  they  took  their  seats.  Sri 
Ramakrishna  asked  Narendra  to  sing.  There 


*  Visvanatha  Upadhyaya  was  a    Brahmin  scholar  and   a 
devotee  of  Sri  Ramakrishna.     He  was  like  a  consul  of  the 
Nepaul  Government  to  the  British. 
186 


GOSPEL  OF  RAMAKRISHNA 

was  hanging  on  the  western  wall  of  the  room  a 
Tanpura  (a  stringed  musical  instrument).  Naj 
rendra  took  it  down  and  began  to  tune  it. 
Everyone  was  intently  looking  upon  his  face, 
eager  to  listen  to  his  songs. 

Bhagavan  to  Narendra:  This  instrument  no 
longer  sounds  as  before. 

Visvanatha:  It  is  filled,  therefore  there  is  no 
sound,  as  with  a  vessel  filled  with  water. 

Sri  Ramakrishna:  But  how  do  you  explain 
the  life  of  Narada  and  of  other  Divine  Teachers  ? 
They  had  realized  God,  but  still  spoke.  They 
were  filled,  but  they  gave  forth  sounds. 

Visvanatha:  They  spoke  for  the  good  of 
mankind. 

Bhagavan:  Yes,  Narada  and  Sukadeva  came 
down  from  the  highest  state  of  Samadhi.  Their 
hearts  went  out  to  those  who  were  weary  and 
heavy-laden  and  knew  not  God.  They  spoke 
for  the  good  of  others. 

Narendra  began  to  sing: 

i.  In   the   temple   of  the   heart    dwelleth   the 

Eternal  Truth. 

Ever  beholding  His  glorious  and  lovely 
form,  when  shall  we  dive  in  the  sea  of  His 
Beauty  ? 

187 


GOSPEL  OF   RAMAKRISHNA 

2.  In  the  form  of  Infinite  Wisdom  the  Lord  will 

enter  my  soul. 
The   restless   mind   filled   with   wonder   will 

take  refuge  at  His  Blessed  Feet. 
Immortal   Bliss,   like   embodied  nectar,   will 

rise  in  the  firmament  of  the  soul. 

3.  At  Thy  sight  we  shall  be  mad  with  joy \even 

as  the  Chakora  *  is  maddened  at  the  sight 
of  the  moon. 

4.  O  King  of  kings,  there  is  none  like  Thee,  all 

good  and  all  peaceful. 

At  Thy  feet,  O  Beloved,  I  shall  offer  myself 
and  thus  fulfil  the  aim  of  my  life. 

5.  Even  here  shall  I  enjoy  heavenly  bliss,  so 

great  a  privilege  where  could.  I  find  ? 

6.  O  Lord,  beholding  Thy  pure  and  perfect  form, 

all  sins  will  take  flight,  even  as  darkness 
vanishes  before  light. 

7.  O  kindle  in  my  heart  the  light  of  burning 

faith,  fixed  firm  like  the  polar  star,  and 
thus,  O  Friend  of  the  meek,  fulfil  my  one 
desire.  Day  and  night  merged  in  the 

*  Chakora  is  the  name  of  a  kind  of  aquatic  bird. 
1 88 


GOSPEL   OF   RAMAKRISHNA 

Bliss  of  Thy  Love.     O  I  shall  forget  myself 
having  attained  to  Thee. 

(O  when  will  this  come  ?) 

Sri  Ramakrishna  had  lost  Himself  in  deep 
Samadhi  as  soon  as  He  had  heard  the  words 
Samadhi  of  "Immortal  bliss  like  embodied  nec- 
Ramakrishna.  tar  "  There  He  sat  with  clasped 
hands,  turning  His  face  toward  the  East.  He 
was  diving  deep  into  the  Ocean  of  Beauty  of 
the  All-Blissful  One.  No  external  conscious- 
ness, no  sign  of  breathing,  no  motion  in  any  of 
His  limbs,  no  quiver  of  the  eye, — like  one  drawn 
in  a  picture!  He  had  gone  away  somewhere 
from  this  kingdom,  from  this  world  of  the  senses. 

Returning  from  Samadhi,  the  Bhagavan 
murmured  in  an  indistinct  voice:  "Thou  art  I, 
I  am  Thou.  Thou  eatest,  Thou  and  I  eat. 
What  is  this?  Have  I  jaundiced  eyes?  I  see 
Thee  everywhere.  Wherever  I  cast  my  eyes,  I 
see  Thy  form."  Then  He  repeated  the  holy 
name  of  Krishna:  "O  Friend  of  the  meek  and 
gentle!  O  Lord  of  my  heart!  O  Divine  Shep- 
herd!" After  repeating  this  a  few  times,  He 
again  went  into  Samadhi.  Coming  back  to 
sense-consciousness,  He  opened  His  eyes  and 
found  that  the  room  was  full  of  people  of  every 
189 


GOSPEL  OF  RAMAKRISHNA 

class.  Narendra,  seeing  that  the  Bhagavan 
was  in  Samadhi,  had  left  the  room  and  gone  to 
the  eastern  veranda,  where  Hazra*  was  seated 
on  a  blanket  telling  his  beads.  Narendra  be- 
gan to  talk  with  him.  In  the  meanwhile  the 
Bhagavan  looked  for  Narendra  in  the  room,  but 
he  was  not  there.  The  Tdnpurd  (musical  in- 
strument) was  lying  on  the  ground.  The  devo- 
tees all  had  their  eyes  fixed  upon  the  Bhaga- 
van, who  began  thus,  referring  to  Narendra: 
He  has  lighted  the  fire.  It  matters  not  whether 
he  remains  in  the  room  or  leaves  it ! 

Then  turning  towards  Visvanatha  and  His 
numerous  devotees,  He  said:  Meditate  upon 
BUSS  comes  m  God,  the  sole  Existence,  Knowledge 
meditation.  an(j  Bijss  Eternal,  and  you  also  shall 
have  bliss.  That  Being  of  Knowledge  and 
Bliss  is  always  here  and  everywhere,  only  It  is 
covered  and  obscured  by  ignorance.  The  less 
is  your  attachment  towards  the  senses,  the  more 
will  be  your  love  for  God. 

Visvanatha:  The  more  we  near  our  home  at 
Calcutta,  the  farther  we  are  from  Benares,  and 
the  more  we  near  Benares,  the  farther  we  are 
away  from  our  home. 

*  See  note  page  128. 
190 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan:    As  Srimati  (Radha)  *  neared  Sri 

Krishna,    she    perceived    more    and    more    the 

charming  fragrance  of  His  sweet  per- 

Lover  of  Qod. 

son.  The  more  one  approaches  God, 
the  more  does  one's  love  toward  Him  increase. 
The  more  the  river  nears  the  sea,  the  more  it  is 
subject  to  ebb  and  flow.  The  Ganges  of  knowl- 
edge flowing  in  the  soul  of  a  wise  man  runs  only 
in  one  direction.  To  him  the, whole  universe  is 
a  dream.  He  always  lives  in  His  own  True  Self 
(Atman).  But  the  Ganges  of  love  in  a  devo- 
tee's heart  does  not  run  in  one  direction.  It 
has  its  ebb  and  flow.  A  devotee  laughs,  weeps, 
dances,  sings.  He  wants  sometimes  to  enjoy 
his  Beloved,  to  merge  into  his  Beloved!  He 
swims  in  Him,  dives,  rises  up  in  his  joy  as 
merrily  as  a  lump  of  ice  floats  upon  the  water. 

But  in  fact  God  the  Absolute  and  God  the 
Creator  are  one  and  the  same  Being.     The  Ab- 
solute   Existence-Intelligence-Bliss  is 
Absolute         the   All-knowing,   All-intelligent   and 
and  Qod  the     All-blissful  Mother  of  the   Universe. 

Creator  one. 

The   precious   stone   (Mam)  and  its 
brightness  cannot  be  separated  in  thought,  for 

*  Srimati  Radha  was  the  beloved  consort  of  Sri  Krishna, 
the  greatest  of  the  Saviours  among  the  Hindus. 
191 


GOSPEL  OF  RAMAKRISHNA 

we  cannot  think  of  the  stone  without  its  bright- 
ness, nor  can  we  think  of  the  brightness  apart 
from  the  stone.  The  Absolute  Existence-Intelli- 
gence-Bliss,  the  Undifferentiated,  appears  as 
differentiated  into  many.  He  has  various 
names  applied  to  Him  according  to  the  vari- 
ous powers  manifested.  That  is  the  reason  of 
His  having  many  forms.  Hence  a  devotee  has 
sung:  "O  my  Mother  Tara,*  Thou  art  even  all 
that."  Wherever  there  is  action,  such  as  crea- 
tion, preservation  and  destruction,  there  is 
Sakti  or  Intelligent  Energy.  But  water  is 
water  whether  it  is  calm  or  disturbed.  That 
One  Absolute  Existencerlntelligence-Bliss  is 
also  the  eternally  Intelligent  Energy  which 
creates,  preserves  and  destroys  the  universe. 
Thus  it  is  the  same  Visvanatha  whether  he 
does  nothing  or  performs  his  worship  or  visits 
the  Governor- General.  In  all  cases  it  is  the 
same  Visvanatha,  only  these  are  his  different 
Upadhis  or  states. 

Visvanatha:   Yes,  Sir,  that  is  so. 

Bhagavan:  I  said  this  to  Keshab  Chandra 
Sen. 

*Tara  is  another  name  of  the  Divine  Mother  of  the 
universe. 

192 


GOSPEL  OF  RAMAKRISHNA 

Visvanatha:  Well,  Sir,  Keshab  Chandra  Sen 
does  not  respect  our  orthodox  Hindu  manners, 
customs  and  laws.  How  can  he  be  a  real  saint? 

The  Bhagavan  (turning  towards  His  devo- 
tees) :  Visvanatha  never  wants  me  to  go  to  see 
Keshab  Sen. 

Visvanatha:  But  Thy  Holiness  will  go.  What 
can  I  do? 

Bhagavan:  You  go  to  see  the  Governor- 
General,  who  according  to  your  Shastras  *  is  a 
Mleccha  (unclean),  and  for  money,  too;  and 
may  I  not  go  to  see  Keshab  Sen?  It  does  not 
become  you  to  speak  in  this  way.  You  often 
say:  "It  is  God  who  has  manifested  Himself  as 
the  human  soul  and  the  world  itself."  What 
you  say  you  must  mean;  what  you  mean  you 
must  say! 

After  this  Ramakrishna  abruptly  left  the 
room  and  went  to  the  northeastern  veranda. 
Visvanatha  and  other  devotees  remained  wait- 
ing for  Him  in  the  room.  Narendra  was  found 
talking  with  Hazra  on  the  'veranda.  Sri 
Ramakrishna  knew  that  Hazra  was  an  out-and- 
out  non-dualist  and  a  dry  logician.  He  upheld 
that  all  the  universe  was  a  mere  dream;  that  all 

*  Hindu  Sacred  Books  are  called  Shastras. 


GOSPEL   OF  RAMAKRISHNA 

kinds  of  worship  and  offerings  were  mental  de- 
lusions ;  that  God  was  the  one  changeless  Entity ; 
and  that  a  man  should  only  meditate  upon  his 
Atman  (Self) ,  and  do  nothing  else, 

Bhagavan  (laughing) :  What  are  you  talking 
about  ? 

Narendra:  We  are  discussing  themes  all  too 
big  for  ordinary  mortals. 

Bhagavan  (laughing) :  But  however  you  may 
talk,  know  that  pure  selfless  devotion  (Bhakti) 
PureBhakti  and  Pure  selness  knowledge  (Jnana) 
and  pure  are  both  one ;  their  goal  is  the  same. 

Jnana  one.        Smooth   and   eagy   ig   the   path   Qf   del 

votion  leading  to  God. 

Narendra:  There  is  no  use  in  reasoning  like 
a  philosopher;  make  me,  O  Mother,  mad  with 
Thy  love.  I  have  been  reading  Hamilton's 
Philosophy,  and  he  writes:  "A  learned  ig- 
norance is  the  end  of  philosophy  and  the  be- 
ginning of  religion." 

Bhagavan :   What  does  that  mean  ? 

Narendra  explained  it  in  Bengali.  Sri  Rama- 
krishna  laughed  and  thanked  him  in  English, 
saying,  "Thank  you!"  Everyone  laughed  at 
this,  for  the  Bhagavan 's  knowledge  of  English 
was  confined  to  a  few  such  expressions. 
194 


GOSPEL  OF  RAMAKRISHNA 

iii 

Soon  twilight  began  to  fall.  The'  devotees 
one  after  another  took  leave  of  the  Bhagavan, 
and  so  did  Narendra. 

The  day  was  drawing  to  a  close.  The  Tem- 
ple-servant was  arranging  the  lights.  The 
Evening  at  priests  were  busy  saying  their  prayers 
the  Temple.  as  they  stood  waist-deep  in  the  sacred 
waters  of  the  Ganges,  purifying  themselves 
body  and  soul.  They  were  shortly  to  go  to 
their  respective  temples  to  perform  the.  Arati, 
the  evening  ceremony.  The  young  men  of 
Dakshineswara  had  come  with  their  friends  to 
take  a  walk  in  the  garden.  They  were  strolling 
about  the  rampart,  enjoying  the  sweet  evening 
breeze  made  fragrant  by  the  flowers  and  watch- 
ing the  slightly  undulating  breast  of  the  swiftly- 
flowing  Ganges.  Some  of  them,  perhaps  the 
more  thoughtful,  could  be  found  going  about 
by  themselves  in  the  solitude  of  the  sacred  trees 
called  the  Panchavati. 

Bhagavan  Sri  Ramakrishna  also  looked  at 
the  Ganges  for  some  time  from  the  western 
veranda. 

It  was  evening.  The  lamp-lighter  had  lighted 
all  the  lamps  of  the  big  temple.  The  old  maid- 


GOSPEL   OF   RAMAKRISHNA 

servant  came  and  lit  the  lamp  in  the  Bhagavan's 
room  and  burned', incense  there.  In  the  mean- 
time the  Arati  ceremony  had  begun  in  the 
twelve  shrines  dedicated  to  Shiva.  It  began 
soon  after  in  the  temples  of  Kali,  Mother  of  the 
Universe,  and  of  Sri  Vishnu.  The  united  and 
solemn  sound  of  gongs,  bells,  cymbals,  grew 
more  solemn  and  sweet  as  it  was  echoed  back 
by  the  murmuring  Ganges  below. 

It  was  the  first  lunar  day  after  the  full  moon. 
A  short  while  after  nightfall  the  moon  rose. 
Gradually  the  tops  of  the  trees  in  the  garden,  as 
well  as  the  big  temple  compound,  were  bathed 
in  her  balmy  light.  At  the  magic  touch  of  her 
radiance  the  waters  of  the  Ganges  shone  bright 
like  silver  and  flowed  on  dancing  with  great  joy. 

When  at  nightfall  Sri  Ramakrishna  bowed 
down  to  the  Divine  Mother,  He  repeated  the 
Holy  Names  of  God,  keeping  time  all  the  while 
by  clapping  his  hands.  In  His  room  there 
were  pictures  of  various  -Incarnations  of  God. 
He  bowed  before  each  picture,  repeating  the 
Holy  Name  of  each.  He  also  repeated  His 
favorite  mantrams,  each  having  some  lofty, 
unifying  principle  running  through  it,  such  as: 

(i)  Brahma- Atma-Bhaga  van.  (The  Abso- 
lute Brahman  of  the  Vedanta,  True  Self  and  the 
196 


GOSPEL   OF   RAMAKRISHNA 

Personal  God  of  the  Bhakta  are  three  in  one  and 
one  in  three.) 

(2)  Bhagavata  -  Bhakta  -  Bhagavan.        (The 
Word,  the  devotee  and  the  Personal  God  are 
three  in  one  and  one  in  three.) 

(3)  Brahma-Sakti,  Sakti-Brahma.      (God  the 
Absolute  and  the  Creative  Energy  are  one  and 
the  same.) 

(4)  Veda-Purana-Tantra-Gita-Gayatri.     (God 
of  the  Scriptures  and  Holy  texts:) 

(5)  Saranagata,  Saranagata.      (I  take  refuge 
in  Thee.     I  am  Thine,  I  am  Thine.) 

(6)  Naham-Naham,  Tuhu-Tuhu.      (Not  I,  not 
I,  but  Tnou,  but  Thou.) 

(7)  Ami    Yantra,    tumi    yantri.      (I    am    the 
machine;     Thou    art    the    One    who    runs    the 
machine.) 

After  all  these  repetitions  were  ended,  He 
meditated  upon  the  Mother  Divine  with  clasped 
hands. 

A  few  of  the  devotees  had  been  walking  about 
in  the  garden  during  the  evening.  When  the 
Arati  ceremonies  were  over  in  the  temples,  one 
after  another  they  came  together  in  Sri  Rama- 
krishna's  room. 

He  was  sitting  on  His  seat  with  devotees  be- 
fore Him  on  the  floor.  He  said:  Narendra, 
197 


GOSPEL  OF  RAMAKRISHNA 

Rakhal  and  Bhavanatha — these  are  Nityasid- 
dhas  (perfect  even  from  their  birth).  They 
need  no  training.  What  training  they  go 
through  is  more  than  they  need.  You  see  that 
Narendra  never  cares  for  anyone.  He  was 
with  me  in  Visvanatha's  carriage  the  other 
day.  When  he  was  requested  to  sit  upon  the 
better  seat,  he  paid  no  heed  at  all.  Moreover, 
he  never  shows  to  me  that  he  knows  anything, 
lest  I  praise  him  before  men.  He  has  no  Maya, 
no  attachment.  He  looks  as  if  he  were  free 
from  all  bondage.  For  a  single  individual  he 
has  many  gifts  and  many  noble  qualities.  He 
is  also  very  courteous  in  his  manners.  He 
knows  how  to  control  his  senses;  he  has  said 
that  he  will  not  marry,  but  will  live  a  pure  life. 
That  is  good.  I  always  go  into  Samadhi  when 
I  see  him. 

We  mould  our  character  according  to  the 
company  we  keep;  and  we  keep  such  company 
Character  and  as  is  in  harmony  with  our  character. 
associations.  por  fafe  reason  the  Paramahamsas 
(perfected  souls)  like  to  keep  the  company  of 
innocent  children  because  their  minds  are  pure, 
simple  and  unstained  by  worldliness. 

As  Sri  Ramakrishna  was  speaking  these  words, 
a  worthy  Brahmin  entered  the  room  and  bowed 
198 


GOSPEL  OF  RAMAKRISHNA 

down  at  His  feet.  The  Bhagavan  had  known 
him  before  and  loved  him  because  he  was  sin- 
cere and  simple.  He  had  studied  Vedanta  in 
Benares,  the  seat  of  great  learning.  Rama- 
krishna  said  to  him:  Well,  you  have  not  been 
here  for  a  long  time.  How  are  you? 

The  Brahmin,  smiling,  replied:  "Revered 
Sir,  the  duties  of  the  world,  as  Thou  knowest, 
take  most  of  my  time." 

He  then  took  his  seat  and  Ramakrishna  con- 
tinued: You  remained  in  Benares  for  a  long 
time.  Tell  us  what  you  saw  there.  Let  us 
hear  something  about  Dayananda.* 

Brahmin:  Yes,  I  met  Dayananda.  Thou 
hast  also  seen  him. 

Ramakrishna:  Yes,  I  went  to  see  him  once. 
He  was  staying  in  a  garden-house  not  very  far 
from  here.  That  day  he  had  an  appointment 
with  Keshab  Sen.  He  was  a  great  scholar;  he 
also  believed  in  the  Devas  (perfected  spirits), 
but  Keshab  did  not,  whereupon  he  said:  "If 

*  Dayananda  Saraswati  was  a  Sannyasin  of  the  Advaita 
Vedanta  School.  He  was  a  great  Vedic  scholar,  speaker 
and  a  Hindu  reformer  of  the  nineteenth  century.  He  wrote 
Sanskrit  Commentaries  on  the  Vedas  and  was  the  founder 
of  a  reformed  Hindu  Sect  known  as  the  "Arya  Samaj," 
which  is  now  in  a  flourishing  condition.  He  died  in  1883  A.D, 
199 


GOSPEL   OF   RAMAKRISHNA 

God  created  all  these  phenomena,  could  He  not 
create  Devas?"  He  believed  in  one  God,  but 
without  form.  Visvanatha  was  repeating  the 
Holy  Name  of  the  Lord,  ''Rama,  Rama";  at 
this  he  said:  "Better  repeat  the  name  '  San- 
desha,  Sandesha'  (sweetmeat,  sweetmeat)." 

Brahmin:  In  Benares,  Dayananda  had  long 
theological  discussions  with  the  other  pandits. 
In  the  end  all  the  pandits  unanimously  stood  on 
one  side,  while  he  stood  alone  on  the  other;  and 
then  the  pandits  drove  him  from  the  city  by 
raising  the  outcry:  " Day anan da's  position  is 
false  and  must  not  be  accepted!"  I  also  saw 
Colonel  Olcott,  the  Theosophist.  The  theoso- 
phists  believe  in  the  existence  of  the  Mahatmas, 
the  realm  of  the  moon,  the  realm  of  the  sun  and 
the  astral  realms.  They  believe  that  the  astral 
bodies  go  to  these  places  and  so  on.  Revered 
Sir,  what  dost  Thou  think  of  Theosophy? 

Ramakrishna:  Bhakti,  devotion  to  the  Su- 
preme, is  the  only  thing  worth  having.  Do  they 
Devotion  to  seek  Bhakti?  Then  it  is  good.  If 
the  supreme,  faeir  aim  be  the  realization  of  God, 
then  they  are  all  right;  but  by  simply  dwelling 
upon  these  realms  and  Mahatmas  one  cannot 
search  after  God.  One  should  practise  Sadhana 
(devotional  exercises)  to  attain  true  Bhakti. 

200 


GOSPEL  OF   RAMAKRISHNA 

One  should  have  extreme  longing  for  realiza- 
tion. One  should  gather  up  all  the  mental 
activities  and  concentrate  them  upon  Him. 
Realization  of  God  does  not  come  so  easily;  it 
requires  a  great  deal  of  Sadhana.  A  man  asked: 
"Why  can  I  not  see  God?"  I  replied:  "If  you 
wish  to  catch  a  big  fish,  which  lives  in  deep 
water,  you  will  have  to  make  many  prepara- 
tions to  attract  him.  You  must  get  the  line, 
rod,  hook  and  float;  you. must  put  on  savory 
bait ;  then  when  you  see  bubbles  in  the  water, 
you  may  know  that  he  has  come  near.  Simi- 
larly, if  you  wish  to  see  God,  devote  yourself  to 
the  practice  of  true  Bhakti." 
Bhaktiand  A  devotee:  Which  is  better^ 
Jnana.  Bhakti  or  Jnana  ? 

Ramakrishna:  The  highest  form  of  Bhakti 
comes  through  extreme  love  for  God.  Three 
friends  were  walking  through  a  forest.  A  tiger 
appeared.  One  of  them  cried  out:  "Brother, 
we  shall  be  devoured  by  the  tiger";  the  second 
said:  "Why  shall  we  be  devoured?  Come, let  us 
pray  to  the  Lord."  Hearing  this,  the  third  one 
replied :  ' '  Oh  no,  why  trouble  the  Lord  ?  Let  us 
climb  this  tree. ' '  The  man  who  said, ' '  We  shall  be 
devoured,"  did  not  know  that  the  Lord  is  the  pro- 
tector of  all ;  he  who  wished  to  pray  to  the  Lord 

201 


GOSPEL  OF  RAMAKRISHNA 

was  a  Jnani ;  he  knew  that  the  Lord  is  the  Creator, 
Protector  and  Destroyer  of  all  phenomena; 
but  the  third  man,  who  said,  "Why  trouble 
the  Lord,  let  us  climb  the  tree,"  was  a  true 
lover  of  God.  He  had  had  the  taste  of  Divine 
Love,  the  highest  form  of  Bhakti.  In  one 
aspect  of  Divine  Love  (Prema)  the  lover  thinks 
of  himself  as  greater  than  the  object  of  love; 
he  has  the  constant  desire  to  protect  the  Be- 
loved'and  make  Him  happy  by  removing  all 
troubles  and  anxieties.  The  Gopis  had  true 
Prema,  or  Divine  Love. 

In  Divine  Love  the  sense  of  "I"  and  "mine" 
exists,  as  was  shown  by  the  mother  of  the 
Divine  Love  Divine  Incarnation,  Krishna.  For 
and  its  vari-  her,  Krishna  was  only  a  son  and  not 

ous  aspects.      the  Lord  Qf  the  universe        ghe  loved 

to  nurse  Him  and  take  care  of  Him,  always 
calling  Him  "my  Krishna,"  and  feeling  the 
same  anxiety  about  Him  that  an  earthly  mother 
would  feel  about  her  son.  When  a  certain 
saint  spoke  to  her,  saying:  "Your  Krishna  is 
the  absolute  Master  of  the  world;  He  is  not 
human";  Yasoda,  the  mother  of  Krishna,  re- 
plied: "Oh  no,  He  is  not  the  Lord  of  the  uni- 
verse; He  is  my  child.  I  cannot  think  of  Him 
as  other  than  my  child."  Divine  Love  is  mani- 


GOSPEL  OF  RAMAKRISHNA 

fested  by  various  relations;  the  closer  the  rela- 
tion, the  stronger  the  tie  of  love.  The  relation 
of  a  servant  to  his  master  was  manifested  by 
Hanuman ;  the  relation  of  a  friend  to  his  friend 
was  shown  by  Arjuna  to  Krishna ;  while  the 
Gopis  were  devoted  to  the  Lord  as  their  Divine 
husband. 

Some  people  think  that  they  are  bound 
(Baddha),  that  they  will  never  attain  to  Divine 
Wisdom,  or  to  Divine  Love.  But  all  this  fear 
vanishes  from  the  heart  of  a  true  disciple  if  his 
Guru,  or  spiritual  guide,  be  gracious  to  him. 
Parable  of  There  was  a  flock  of  sheep  in  the 
the  tiger.  woods ;  suddenly  a  tigress  jumped 
into  their  midst.  At  that  moment  she  gave 
birth  to  a  cub  and  died  on  the  spot,.  The  kind- 
hearted  sheep  took  care  of  the  cub,  and  brought 
it  up  among  them.  They  ate  grass,  the  cub 
followed  their  example;  they  bleated,  the  cub 
also  learned  to  bleat.  In  this  manner  the  cub 
grew  up  not  as  a  young  tiger  but  like  a  sheep. 
One  day  a  full-grown  'tiger  came  that  way 
and  watched  with  wonder  the  grass-eating 
tiger.  The  real  tiger  drew  nearer,  but  the  cub 
began  to  bleat.  Then  the  real  tiger  dragged 
him  to  the  edge  of  a  lake  and  said :  "  Look  here ! 
Compare  your  face  with  mine.  Is  there  any 
203 


GOSPEL  OF  RAMAKRISHNA 

difference?  You  are  a  tiger  like  me;  grass  is 
not  your  food;  your  food  is  animal  flesh."  But 
the  grass-eating  tiger  could  not  believe  it. 
After  a  long  time  the  real  tiger  convinced  him 
that  he  was  of  the  same  species.  Then  he  gave 
him  a  piece  of  flesh  to  eat,  but  he  would  not 
touch  it;  he  began  once  more  to  bleat  and  to 
seek  for  grass.  At  last,  however,  the  real  tiger 
forced  him  to  eat  animal  flesh ;  at  once  he  liked 
the  taste  of  the  blood,  gave  up  his  grass-eating 
and  bleating,  and  realized  that  he  was  not  a 
sheep  but  a  tiger.  He  then  followed  the  real 
tiger  and  became  like  him. 

The  human  soul  is  the  child  of  God,  but  it 
does  not  know  it,  and  therefore  it  lives  like  an 
Human  soul,  ordinary  mortal  (sheep) ;  but  when, 
the  child  by  the  grace  of  the  Guru,  he  realizes 
of  God.  j^  true  nature>  i^  becomes  free 

from  all  fear  and  attains  to  perfection.  There- 
fore I  say,  when  the  grace  of  the  Guru  comes, 
all  fear  vanishes.  He  will  make  you  know  who 
you  are  and  what  you  are  in  reality.  You  will 
have  to  do  very  little  for  yourself  after  you 
have  received  that  grace.  You  will  then  be  able 
to  distinguish  between  the  Real  and  the  unreal 
and  to  realize  that  God  is  Truth  and  the  world 
is  unreal. 

204 


GOSPEL  OF  RAMAKRISHNA 

A  fisherman  came  to  a  garden  at  night  and 
threw  his  net  in  the  pond  to  catch  some  fish. 
Parable  of  the  Hearing  the  noise,  the  owner  sent 
false  Sadhu.  fas  men  to  capture  him.  The  men 
came  with  torches  in  their  hands  to  discover  the 
thief.  In  the  meantime  the  fisherman  dropped 
his  net,  covered  his  face  with  ashes  and  sat 
under  a  tree,  pretending  to  be  a  holy  man 
absorbed  in  meditation.  The  men  could  not 
find  the  thief;  they  simply  noticed  that  a  holy 
man  was  meditating  under  a  tree,  so  they  re- 
turned to  the  owner  and  told  him  what  they 
had  seen.  Everybody  then  brought  flowers, 
fruits,  and  sweets  to  the  holy  man  and  paid 
him  great  honor  and  respect.  Next  morning 
crowds  of  people  came  to  see  the  Sadhu  and 
offered  to  him  money  and  various  other  things. 
The  fisherman  thought:  "How  strange  it  is! 
I  am  not  a  holy  man^  still  people  have  so  much 
respect  for  me  and  I  have  received  so  many 
gifts.  If  I  become  a  genuine  Sadhu  (Anchoret), 
how  much  more  I  shall  get!  Undoubtedly  I 
shall  see  God."  If  merely  feigning  to  be 
a  holy  man  could  so  far  awaken  him,  what 
can  be  said  of  him  who  has  practised  all 
virtues  in  order  to  become  a  true  holy  man! 
He  will  realize  what  is  Real  and  what  is 
205 


GOSPEL  OF  RAMAKRISHNA 

unreal,   that   God  is  Truth   and   the   world   is 
unreal. 

A  devotee:    Where  shall  I  meditate  on  God? 

Ramakrishna :    The  heart  is  the  best  place. 
Meditate  on  Him  in  your  heart. 
206 


CHAPTER  VII 

SOME  INCIDENTS  IN  THE  LIFE  OF  SRI  RAMA- 
KRISHNA  (AS  TOLD  BY  HIMSELF) 


I  practised  austerities  for  a  long  time.  I 
cared  very  little  for  the  body.  My  longing  for 
Days  of  the  Divine  Mother  was  so  great  that 

struggle.  I  would  not  eat  or  sleep.     I  would 

lie  on  the  bare  ground,  placing  my  head  on  a 
lump  of  earth,  and  cry  out  loudly:  "Mother, 
Mother,  why  dost  Thou  not  come  to  me?"  I 
did  not  know  how  the  days  and  nights  passed 
away.  I  used  to  have  ecstasy  all  the  time. 
I  saw  my  disciples  as*  my  own  people,  like  chil- 
dren and  relations,  long  before  they  came  to 
me.  I  used  to  cry  before  my  Mother,  saying: 
"O  Mother!  I  am  dying  for  my  beloved  ones 
(Bhaktas) ;  do  Thou  bring  them  to  me  as  quickly 
as  possible." 

207 


GOSPEL  OF  RAMAKRISHNA 

At  that  time  whatever  I  desired  came  to 
pass.  Once  I  desired  to  build  a  small  hut  in 
the  Panchavati  *  for  meditation  and  to  put  a 
AH  desires  fence  around  it.  Immediately  after 
fulfilled.  i  saw  a  huge  bundle  of  bamboo  sticks, 
rope,  strings  and  even  a  knife,  all  brought  by 
the  tide  in  front  of  the  Panchavati.  A  servant 
of  the  Temple,  seeing  these  things,  ran  to  me 
with  great  delight  and  told  me  of  them.  There 
was  the  exact  quantity  of  material  necessary 
for  the  hut  and  the  fence.  When  they  were 
built,  nothing  remained  over.  Everyone  was 
amazed  to  see  this  wonderful  sight. 

When  I  reached  the  state  of  continuous  ec- 
stasy, I  gave  up  all  external  forms  of  worship; 
I  could  no  longer  perform  them.  Then  I 
prayed  to  my  Divine  Mother:  "Mother,  who 
will  now  take  care  of  me?  I  have  no  power  to 
take  care  of  myself.  I  like  to  hear  Thy  name 
and  feed  Thy  Bhaktas  and  help  the  poor.  Who 
will  make  it  possible  for  me  to  do  these  things? 
Send  me  someone  who  will  be  able  to  do  these 
for  me."  As  the  answer  to  this  prayer  came 
Mathura  Babu.f  who  served  me  so  long  and 

*  Five  sacred  trees  planted  together  to  form  a  grove  to 
be  used  for  contemplation. 

f  Mathura  Babu  was  the  son-in-law  of  Rani  Rashmoni. 
208 


GOSPEL  OF  RAMAKRISHNA 

with  such  intense  devotion  and,  faith!  Again 
at  another  time  I  said  to  the  Mother:  "I  shall 
have  no  child  of  my  own,  but  I  wish  to  have 
as  my  child  a  pure  Bhakta,  who  will  stay  with 
me  all  the  time.  Send  me  such  an  one."  Then 
came  Rakhal  (Brahmananda). 

Those  who  are  my  own  are  parts  of  my  very 
Self. 

ii 

In  referring  to  the  time  of  joyous  illumina- 
tion which  immediately  followed  His  enlighten- 
ment, He  exclaimed: 

What  a  state  it  was!  The  slightest  cause 
aroused  in  me  the  thought  of  the  Divine  Ideal. 
Visit  to  Zooiog- One  day  I  went  to  the  Zoological 
icai  Garden.  Garden  in  Calcutta.  I  desired  espe- 
cially to  see  the  lion,  but  when  I  beheld  him, 
I  lost  all  sense-consciousness  and  went  into 
Samadhi.  Those  who  were  with  me  wished  to 
show  me  the  other  animals,  but  I  replied:  "I 
saw  everything  when.  I  saw  the  king  of  beasts. 
Take  me  home."  The  strength  of  the  lion 
had  aroused  in  me  the  consciousness  of  the 

the  founder  of  the  Temple  garden  at  Dakshineswara.      He 
recognized    the    Divine    powers   and   superhuman   character 
of  Sri  Ramakrishna  and  became  His  devoted  disciple. 
209 


GOSPEL  OF  RAMAKRISHNA 

omnipotence  of  God  and  had  lifted  me  above 
the  world  of  phenomena. 

Another  day  I  went  to  the  parade-ground  to 
see  the  ascension  of  a  balloon.  Suddenly  my 
Divinity  eyes  fell  upon  a  young  English  boy 
everywhere,  leaning  against  a  tree.  The  very 
posture  of  his  body  brought  before  me  the  vision 
of  the  form  of  Krishna  and  I  went  into  Samadhi. 

Again  I  saw  a  woman  wearing  a  blue  garment 
under  a  tree.  She  was  a  harlot.  As  I  looked 
at  her,  instantly  the  ideal  of  Sita  *  appeared 
before  me!  I  forgot  the  existence  of  the  harlot, 
but  saw  before  me  pure  and  spotless  Sita, 
approaching  Rama,  the  Incarnation  of  Divinity, 
and  for  a  long  time  I  remained  motionless.  I 
worshipped  all  women  as  representatives  of  the 
Divine  Mother.  I  realized  the  Mother  of  the 
universe  in  every  woman's  form. 

Mathura  Babu,  the  son-in-law  of  Rashmoni, 
invited  me  to  stay  in  his  house  for  a  few  days. 
At  that  time  I  felt  so  strongly  that  I  was  the 
maid-servant  of  my  Divine  Mother  that  I 
thought  of  myself  as  a  woman.  The  ladies  of 
the  house  had  the  same  feeling;  they  did  not 

*  Sita  was  the  consort  of  Rama,  the  Divine  Incarnation 
and  the  Hero  of  Ramayana.     She  was  the  perfect  type  of 
womanhood  according  to  the  Hindus. 
210 


GOSPEL  OF  RAMAKRISHNA 

look  upon  me  as  a  man.  As  women  are  free 
before  a  young  girl,  so  were  they  before  me. 
My  mind  was  above  the  consciousness  of  sex. 

What  a  Divine  state  it  was!  I  could  not  eat 
here  in  the  Temple.  I  would  walk  from  place 
to  place  and  enter  into  the  house  of  strangers 
after  their  meal  Kour.  I  would  sit  there  quietly, 
without  uttering  a  word.  When  questioned,  I 
would  say,  "I  wish  to  eat  here."  Immediately 
they  would  feed  me  with  the  best  things  they 
had. 

iii 

Once  I  heard  of  a  poor  Brahmin  who  was  a 
true  devotee  and  who  lived  in  a  small  hut  in 
Visit  to  a  poor  Baghbazar.  I  desired  to  see  him,  so 
Brahmin.  j  asked  Mathura  Babu  to  take  me  to 
him.  He  consented,  immediately  ordered  a 
large  carriage  and  drove  me  there.  The  Brah- 
min's house  was  so  small  that  he  scarcely  had 
room  to  receive  us,  and  he  was  much  surprised 
to  see  me  coming  with  such  a  rich  man  in  such 
a  carriage! 

At  another  time  I  wished  to  meet  Devendra 
Nath  Tagore.*  He  is  a  very  rich  man,  but  in 

*  Devendra  Nath  Tagore  was  a  Hindu  multimillionaire  of 
Calcutta.     He  was  born  in  1818  A.D.     In  1841  he  became 
211 


GOSPEL  OF  RAMAKRISHNA 

spite  of  his  enormous  wealth  he  is  devoted  to 

visit  to  DC-  God  and  rePeats  His  Holy  Name.  For 
vendra  Nath  this  reason  I  desired  to  know  him. 
I  spoke  about  him  to  Mathura 
Babu.  He  replied:  ''Very  well,  Baba,  I  will 
take  Thee  to  him;  he  was  my  classmate."  So 
he  took  me  and  introduced  me* to  him,  saying: 
"This  holy  man  has  come  to  see  you.  He  is 
mad  after  .God."  I  saw  in  him  a  little  pride 
and  egotism.  It  is  natural  for  a  man  who  has 
so  much  wealth,  culture,  fame  and  social  posi- 
tion. I  said  to  Mathura  Babu:  "Tell  me,  does 
pride  spring  from  true  wisdom  or  from  igno- 
rance? He  who  has  attained  to  the  highest 
knowledge  of  Brahman  cannot  possess  pride  or 
egotism,  such  as  'I  am  learned,'  'I  am  wise/  'I 
am  rich,'  and  so  on."  While  I  was  speaking 
with  De vendra  Nath  Tagore,  I  went  into  a 
state  from  where  I  could  see  the  true  character 
of  every  individual.  In  this  state  the  most 

a  follower  of  Raja  Rammohun  Roy,  the  founder  of  the 
Adi  Brahmo  Samaj,  and  in  1844  he  became  the  Acharya, 
or  the  spiritual  leader  of  this  Theistic  Hindu  Church.  During 
the  latter  part  of  his  life  he  retired  from  the  world  and  de- 
voted his  time  entirely  to  spiritual  studies.  He  was  regarded 
by  the  Hindus  as  the  "Maharshi,"  or  the  holy  man  of  his 
age. 

212 


GOSPEL  OF  RAMAKRISHNA 

learned  pandits  and  scholars  appear  to  me  like 
blades  of  grass.  When  I  see  that  scholars  have 
neither  true  discrimination  nor  dispassion,  then 
I  feel  that  they  are  like  straws;  or  they  seem 
like  vultures  who  soar  high  in  the  heavens,  but 
keep  their  minds  on  the  charnel-pits  below  on 
the  earth.  In  Devendra  I  found  both  spiritual 
knowledge  and  worldly  desire.  He  has  a  num- 
ber of  children,  some  of  whom  are  quite  young. 
A  doctor  was  present.  I  said:  "When  you 
have  so  much  spiritual  knowledge,  how  can 
you  live  constantly  in  the  midst  of  so  much 
worldliness?  You  are  like  Raja  Janaka;  you 
can  keep  your  mind  on  God,  remaining  amid 
worldly  pleasures  and  luxury.  Therefore  I 
have  come  to  see  you.  Tell  me  something  of 
the  Divine  Being."  Devendra  then  read  some 
passages  from  the  Vedas  and  said:  "This  world 
is  like  a  chandelier,  and  each  Jiva  (individual 
soul)  is  like  a  light  in  it."  Long  ago,  when  I 
spent  nearly  all  my  time  meditating  at  the 
Panchavati,  I  saw  fhe  same  thing.  When  De- 
vendra's  words  harmonized  with  my  experience, 
I  knew  that  he  must  have  attained  to  some  true 
knowledge.  I  asked  him  to  explain.  He  said: 
"Who  would  have  known  this  world?  God  has 
created  man  to  manifest  His  glory.  If  there 
213 


GOSPEL  OF  RAMAKRISHNA 

were  no  light  in  the  chandelier,  it  would  be  all 
dark.  The  chandelier  itself  would  not  be 
visible."  After  a  long  conversation  Devendra 
Nath  Tagore  begged  me  to  come  to  the  anni- 
versary of  the  Brahmo-Samaj.  I  answered: 
"If  it  be  the  will  of  the  Lord.  I  go  wherever 
He  takes  me." 

iv 

Padmalochana  was  the  most  eminent  scholar 
in  the  court  of  the  Raja  of  Burdwan.  He  came 
Visit  to  Pad-  to  a  garden-house  near  Dakshines- 
maiochana.  wara,  and  as  I  had  a  desire  to  meet 
him,  I  sent  Hridai  to  find  out  whether  he  had 
pride  or  not.  I  learned  that  he  was  simple  and 
absolutely  free  from  scholarly  pride,  so  I  went 
to  see  him.  He  was  indeed  a  great  scholar  and 
a  true  Jnani.  He  defeated  all  the  great  pandits 
and  theologians.  He  said  that  when  he  was  in 
the  court  of  the  Raja  a  theological  discussion 
arose  regarding  the  Hindu  Trinity, — whether 
the  first  person  of  the  Trinity,  Brahma,  was 
greater  than  the  third  person  of  the  Trinity, 
Shiva.  The  pandits  referred  to  him  for  the 
final  decision  and  Padmalochana  replied:  "I 
have  seen  neither  Brahma  nor  Shiva;  how  can 
I  decide?"  He  wished  to  hear  me  sing  the 
214 


GOSPEL  OF  RAMAKRISHNA 

praises  of  my  Divine  Mother.  I  had  a  long 
conversation  with  him.  He  became  truly  de- 
voted to  me  and  said:  "I  have  never  found  so 
much  happiness  anywhere."  He  revered  me 
although  I  used  to  cry  for  my  Divine  Mother 
like  a  child. 


Nothing  but  discourses  on  God  appealed  to 
me  at  this  period.  If  I  heard  worldly  conver- 
Distastefor  sation,  I  would  sit  in  a  corner  and 
worldly  con-  weep  bitterly.  When  I  went  with 
versation.  Mathura  Babu  to  Benares,  I  was 
sitting  with  him  in  the  drawing-room  when  some 
friends  came  in  to  see  him  and  began  to  discuss 
worldly  affairs.  "So  much  we  have  gained,  so 
much  we  have  lost."  Hearing  this  I  was  in 
tears  and  cried  aloud :  "Mother,  why  hast  Thou 
brought  me  here?  I  was  much  better  off  in 
the  Temple.  I  have  come  to  the  Holy  City 
to  hear  only  of  lust  and  gold;  but  there  in  the 
Temple  I  did  not  have  to  listen  to  such  con- 
versation." 

I  was  at  this  time  like  a  young  boy  and  so 

Mathura  Babu  fulfilled  all  the  desires  that  arose 

in   my   mind.      My   heart    and    soul,   however, 

were    constantly    longing    to    hear    about   the 

2I5 


GOSPEL   OF   RAMAKRISHNA 

Supreme  Being.  I  searched  for  the  places  where 
Longing  to  t^le  Holy  Scriptures  were  expounded. 
hear  about  There  was  a  Brahmin  in  the  neigh- 
the  Supreme.  korhood  who  was  a  great  pandit 
and  who  had  true  faith.  I  used  to  go  to  hear 
him  very  often.  A  saint  lived  near  by  on  the 
bank  of  the  Ganges  and  I  wished  to  go  with 
this  Brahmin  to  see  him;  but  a  priest  who 
looked  upon  the  world  as  a  dream  discouraged 
me  by  saying:  "The  body  of  a  saint  is  an  earthly 
cage ;  what  good  can  one  obtain  by  visiting  such 
a  cage?"  I  spoke  of  this  to  the  Brahmin  and 
he  replied:  "He  who  thinks  of  God,  he  who  re- 
peats His  Holy  Name  and  has  renounced  every- 
thing for  the  sake  of  the  Lord,  must  not  be  re- 
garded as  an  earthly  cage.  The  priest  does  not 
know  that  the  form  of  a  devotee  is  a  spiritual 
form  full  of  Divine  intelligence."  This  Brah- 
min once  asked  me  why  I  had  thrown  away  my 
Brahminical  thread.  I  replied:  "When  the 
storm  of  Divine  ecstasy  overtook  my  heart  and 
soul,  it  blew  away  all  signs  of  caste  and  creed. 
If  you  once  become  mad  after  God,  then  you 
will  understand  me."  But  after  some  time  this 
Brahmin  himself  caught  the  madness  of  Divine 
ecstasy.  He  would  utter  nothing  but  "Om, 
Om,"  and  sit  in  silence  in  his  own  room.  He 
216 


GOSPEL  OF  RAMAKRISHNA 

would  not  mix  with  or  speak  to  anyone.  His 
friends  and  relatives  called  in  physicians.  He 
told  one  of  them:  "You  can  cure  my  disease, 
but  do  not  take  my  'Om'  from  me."  Once  I 
went  to  see  him  when  he  was  in  this  state.  I 
asked  him  what  was  the  matter  and  he  answered : 
"The  tax-collectors  have  been  here  and  I  am 
wondering  what  I  shall  do.  They  said  that  they 
would  seize  my  belongings."  I  replied:  "What 
will  you  gain  by  thinking  in  this  way?  Let 
them  sell  your  belongings.  If  they  put  you  in 
jail,  they  cannot  harm  you,  because  you  say 
that  you  are  nothing  but  (Kha)  infinite  space." 
I  would  often  repeat  this,  his  own  statement,  to 
him  and  say:  "As  you  are  infinite  space,  no  tax 
can  be  drawn  out  of  you." 


vi 


During  this  period  I  was  absolutely  out- 
spoken. I  observed  no  formality  or  etiquette; 
Absolute  I  was  fearless.  Once  I  met  a  rich 
frankness.  Zemindar  and  asked  him :  "What  is 
our  highest  duty?  Is  not  the  attainment  of 
God  our  highest  duty?"  He  replied:  "We  are 
men  of  the  world ;  salvation  is  not  for  us.  When 
217 


GOSPEL   OF   RAMAKRISHNA 

even  Yudhisthira,*  the  purest  and  most  per- 
fect of  mortals,  had  to  see  purgatory  in  a  vision 
because  he  had  once  wavered  for  half  a  second 
from  absolute  Truth,  what  can  we  expect  for 
ourselves?"  I  could  not  bear  his  words  and 
rebuked  him  sharply,  saying:  "What  kind  of 
man  are  you,  that  you  think  of  the  momentary 
vision  of  purgatory?  You  must  not  think  of 
that,  but  of  Yudhisthira 's  truthfulness,  forgive- 
ness, patience,  right  discrimination,  renuncia- 
tion, devotion  and  love  for  God." 

At  another  time  I  went  to  see  a  Zemindar 
who  had  the  title  of  Raja,  and  I  told  him  plainly 
that  I  could  not  call  him  Raja  because  he  was 
not  really  one. 

One  day  I  saw  a  pious  Brahmin  who  was 
counting  his  beads  on  the  bank  of  the  Ganges. 
I  stood  near  him  and  knew  that  his  mind  was 
not  fixed  on  God  but  on  earthly  things.  Im- 
mediately I  roused  him  by  striking  him  on  the 
shoulder.  At  another  time  Rashmoni,  the 
founder  of  the  Temple,  was  praying  in  the  Tem- 
ple while  I  was  singing  the  holy  song  of  the 
Divine  Mother.  I  perceived  that  her  mind  was 

*  Yudhisthira  was  the  Hero  of  the  Mahabharata  and  the 
Hindu  emperor  of  ancient  India. 
218 


GOSPEL   OF  RAMAKRISHNA 

on  worldly  objects  and  instantly  I  roused  her  in 
the  same  manner.  In  amazement  she  folded 
her  hands  and  remained  motionless  before  me. 

vii 

Keshab  Chunder  Sen  was  suffering  from  a 
serious  illness.  Bhagavan  Sri  Ramakrishna 
visit  to  was  very  anxious  to  see  him,  so  He 

Keshab  Sen.      came  one  day  with  a  few  of  His  dlS- 

ciples  to  Keshab's  home,  where  He  was  received 
by  some  of  Keshab's  disciples.  They  led  Him 
to  the  drawing-room  and  seated  Him  on  a  couch. 
The  room  was  fitted  up  with  modern  furniture. 
The  Bhagavan  looked  at  it  for  a  moment ;  then 
His  mind  turned  within  and  He  went  into 
Samadhi.  After  recovering  sense-consciousness, 
He  spoke  thus : 

There  are  two,  the  physical  body  and  the 
Atman;  the  body  is  born,  so  it  must  die,  but 
Body  and  Atman  is  deathless.  It  is  separate 
Atman.  from  the  body,  like  a  nut  in  the  shell ; 

but  wfren  the  nut  is  unripe,  it  is  difficult  to 
separate  the  kernel  from  the  shell;  so  it  is  with 
worldly  people  who  have  not  realized  God. 
Their  Atman  remains  attached  to  the  body; 
but  in  true  knowledge  the  Atman  appears  as 
separate  from  the  body. 

2ig 


GOSPEL  OF  RAMAKRISHNA 

At  this  moment  Keshab  entered  the  room. 
He  was  extremely  thin  and  looked  almost  like 
a  skeleton.  He  could  hardly  stand  on  his  feet. 
With  great  difficulty  he  walked  to  the  couch 
and  sat  at  the  feet  of  Bhagavan  Sri  Rama- 
krishna.  The  Bhagavan  came  down  from  the 
couch  and  sat  on  the  floor.  Keshab  touched  his 
forehead  to  the  floor  and  remained  prostrate 
before  Him  for  some  time.  Ramakrishna  held 
Keshab 's  hand  and  said: 

So  long  as  there  is  knowledge  of  variety,  so 

long  there  is  bondage.     When  perfect  knowledge 

comes,  man  realizes  one  Spirit  in  all. 

Perfect  knowl- 

edge  brings      In  that  state  he  also  sees  that  the  same 
realization       Qne  has  become  the  individual  soul, 

of  oneness.  .  ,  •  «•»•«.« 

and  the  phenomenal  world  with  its 
various  states  and  elements.  It  is  true  that 
the  Universal  Spirit  dwells  everywhere,  but 
His  manifestation  varies.  In  some  places  there 
is  greater  manifestation  and  in  others  less. 
Wherever  there  is  greater  manifestation  of  the 
Spirit,  there  is  also  greater  manifestation  of 
Divine  Powers. 

First  you  will  have  to  realize  unity  by  dis- 
crimination: "Not  this,  not  this."  Then  after 
reaching  this  state  of  realization,  when  you 
come  down  to  phenomena,  you  will  discover  that 

220 


GOSPEL  OF  RAMAKRISHNA 

variety  has  come  from  unity  and  the  same  unity 
Unity  and  is  the  goal  of  variety.  The  differ- 
variety.  ence  jn  ^he  manifestation  of  Sakti 
or  power  makes  the  variety.  When  the  flood 
of  spiritual  realization  comes  in  the  soul,  like  a 
sheet  of  water  the  Universal  Spirit  covers  every- 
thing. All  distinctions  vanish.  Then  a  boat 
can  pass  over  a  field  and  the  way  from  one 
place  to  another  becomes  straight  across  the 
water. 

Keshab  was  listening  with  rapt  attention. 
Although  the  room  was  crowded,  absolute  silence 
prevailed.  The  Bhagavan,  looking  at  Keshab, 
then  asked: 

How  are  you?  How  do  you  feel?  You  are 
suffering;  but  your  illness  has  a  deep  meaning. 
Meanin  of  ^n  ^is  b°dy  you  have  gone  through 
Kesnab's  various  stages  of  spiritual  develop  _ 
iiiness.  ment ;  the  body  is  now  suffering  from 

the  reaction.  When  the  spiritual  waves  arise, 
the  consciousness  of  the  body  vanishes;  but  it 
tells  upon  the  body  in  the  end.  When  a  big 
steamer  plies  in  the  waters  of  the  Ganges,  I 
have  seen  the  waves  dash  against  the  shore 
for  some  time  after;  the  larger  the  boat,  the 
stronger  the  waves ;  sometimes  they  break  down 
the  banks.  If  an  elephant  enters  a  small  hut, 

221 


GOSPEL  OF  RAMAKRISHNA 

it  shakes  it  and  breaks  it  to  pieces;  so  when  the' 
elephant  of  the  spiritual  Ideal  enters  into  the 
body,  it  shakes  and  sometimes  shatters  it. 
What  happens;  do  you  know?  If  there  be  a 
fire  in  the  house,  it  burns  up  many  things. 
Similarly,  the  fire  of  Divine  Wisdom  burns 
all  passion,  anger  and  other  enemies,  and  in 
the  end  destroys  the  sense  of  "I,  me  and  mine." 
The  body  is  then  wrenched  and  shattered. 
You  may  think  that  everything  is  finished, 
but  so  long  as  there  is  the  least  sign  of  illness, 
so  long  He  will  not  make  you  free.  If  you 
enroll  yourself  as  a  patient  in  a  hospital,  you 
cannot  come  out  before  you  are  absolutely 
cured. 

Keshab  began  to  smile.  The  Bhagavan  con- 
tinued: Hridai  used  to  say,  after  seeing  the 
condition  of  my  body:  "I  have  never  seen  so 
much  spirituality  with  such  a  state  of  body!" 
But  although  my  body  was  weak,  still  I  never 
stopped  talking  of  God  with  others.  At  one 
time,  I  remember^  I  was  thin  like  a  skeleton, 
yet  I  would  continue  discussions  on  spiritual 
subjects  for  hours. 

Then  shedding  tears  of  sympathy  for  Keshab, 
the  Bhagavan  said:  It  is  His  will.  Everything 
happens  by  Thy  will,  O  Lord!  Thou  doest  Thy 


GOSPEL  OF  RAMAKRISHNA 

work;  by  mistake  people  say,  "I  do."  The 
Everything  gardener  sometimes  uncovers  the 
the  will  of  roots  of  rose-bushes  that  the  dew 
may  fall  upon  them.  Sometimes  he 
trims  off  some  of  the  roots  so  that  the  flowers 
will  become  larger.  Perhaps  the  Lord  is  pre- 
paring you  to  do  greater  work.  But  I  feel  very 
unhappy  when  you  are  ill.  Last  time  when 
you  were  ill,  I  was  so  anxious  about  you  that 
I  would  cry  at  night  and  pray  to  my  Divine 
Mother  for  your  recovery.  Sometimes  I  said 
to  my  Mother:  "If  Keshab  passes  away,  with 
whom  shall  I  talk  about  God?"  But  this  time 
I  do  not  feel  the  same  way. 

At  this  moment  Keshab 's  aged  mother  came 
near  the  door  and  addressed  the  Bhagavan,  say- 
ing: "May  Keshab  be  cured  of  his  illness?" 

The  Bhagavan  replied:  Pray  to  my  blissful 
Divine  Mother.  She  will  remove  all  pain  and 
trouble.  (To  Keshab)  Do  not  spend  so  much 
time  with  your  family  and  children.  Their 
company  will  drag  you  to  worldliness.  You 
will  feel  better  if  you  think  of  God  and  talk 
about  Him. 

Keshab's  mother  said:  Do  Thou  bless  my 
Keshab. 

Ramakrishna:  What  power  have  I?  God 
223 


GOSPEL  OF  RAMAKRISHNA 

will  bless  him.  Thou  doest  Thy  work,  O  Divine 
Mother!  People  say  by  mistake,  "I  do  it." 
Two  are  the  occasions  when  the  Lord  smiles. 
First,  when  brothers  remove  the  chains  which 
partition  off  the  family  property,  saying:  "This 
is  mine  and  that  is  thine";  and  secondly,  when 
the  physician  of  a  dying  patient  declares:  "I 
shall  make  him  live." 

Keshab  then  began  to  cough  and  could  not 
remain  longer,  so  he  bowed  down  before  the 
Bhagavan,  saluted  Him,  and  with  great  diffi- 
culty walked  out  of  the  room.  Keshab 's  eldest 
son  was  there.  A  Brahmo  devotee  said:  Bha- 
gavan, lay  Thy  hand  on  his  head  and  bless  him. 

Ramakrishna  replied:  It  is  not  for  me  to 
bless  anyone. 

He  then  gently  touched  him  on  his  arm  and 
said  to  the  Brahmo  devotee:  I  cannot  say  to 
anyone,  "Be  thou  cured."  I  never  asked  my 
Divine  Mother  for  that  power.  I  simply  ask 
for  pure  love  and  nothing  else.. 

Sri   Ramakrishna  then   rose  to  leave.       Ke- 
shab's  disciples  accompanied  Him  to  the  door 
with  great  reverence,  and  He  passed  from  the 
house  with  His  disciples. 
224 


CHAPTER   VIII 
FEAST  AT  THE  GARDEN-HOUSE  OF  SURENDRA  * 


SRI  RAMAKRISHNA  was  invited  by  one  of  His 
beloved  disciples,  Surendra,  a  householder,  to 
a  feast  made  in  his  garden-house  at  Kankur- 
gachi  near  Calcutta. 

These  feasts  were  invariably  occasions  for  the 
gathering  of  His  disciples,  devotees  and  ad- 
mirers. They  were  times  of  real  festivity  and 
rejoicing,  during  which  the  Holy  Name  of  God 
was  chanted  to  the  accompaniment  of  Mridangas 
and  other  musical  instruments.  All  the  while 
the  Bhagavan  could  be  seen  at  His  best,  sing- 
ing, dancing  with  the  joy  of  the  Lord,  and  fre- 
quently lost  in  that  blessed  state  of  ecstasy  or 
Samadhi.  When  the  singing  of  devotional 

*  See  note  page  177. 


GOSPEL  OF   RAMAKRISHNA 

hymns  and  the  spiritual  excitement  which 
came  with  it  were  over,  the  company  present 
would  be  treated  by  the  Bhagavan  to  one  of 
those  celestial  conversations,  so  laden  with  ser- 
mons for  the  spiritual  welfare  of  humanity, 
which  will  never  die  in  the  memory  of  those 
who  had  the  rare  privilege  of  listening  to  Him. 
The  first  part  of  the  day  was  given  to  San- 
kirtan  (singing  forth  the  Name  of  the  Lord). 
They  were  singing  the  songs  telling  of  the 
separation  of  the  Gopis  from  the  Lord  Sri 
Krishna,  who  had  gone  to  Mathura.  In  the 
course  of  the  songs,  the  Bhagavan  was  fre- 
quently in  a  state  of  Samadhi.  They  were 
singing.  Suddenly  He  rose  to  His  feet,  saying: 
"O  my  friend,  do  thou  bring  my  beloved  Krish- 
na to  me  or  take  me  over  to  the  place  where 
He  is."  The  Bhagavan,  it  would  appear,  had 
merged  His  personality  in  that  of  Radha,*  the 
chief  of  the  Gopis.  He  realized  that  He  and 
Radha  were  one.  With  those  words  He  stood 
Ramakrish-  speechless  and  motionless,  with  fixed 
na's  ecstasy,  half-closed  eyes  that  moved  not, 
evidently  having  lost  all  sense-consciousness. 
Coming  to  Himself,  He  again,  in  a  voice  that 


*  See  note  page  191. 
226 


GOSPEL  OF  RAMAKRISHNA 

drew  tears  from  the  eyes  of  those  who  heard 
Him,  cried  out:  "0  my  friend,  do  me  this  favor 
and  I  shall  be  thy  most  devoted  servant. 
Remember  it  was  thou  that  taughtest  me  _my 
love  for  the  Beloved." 

The  chorus  went  on  singing.  Radha  was 
made  in  the  song  to  say:  "O!  I  will  not  go  to 
the  bank  of  the  Jamuna  to  draw  water,  for 
coming  up  to  the  Kadamba  tree  I  am  put  in 
mind  of  my  own,  my  Beloved."  Ramakrishna, 
heaving  a  sigh,  said,  "Ah,  me!"  As  the  chorus 
chanted  aloud  the  name  of  the  Lord,  the  Bhaga- 
van was  again  on  His  feet  and  in  Samadhi. 
Recovering  His  sense-consciousness,  He  could 
only  repeat  inarticulately:  "Kitma,  Kitma," 
for  "Krishna,  Krishna." 

The  Sankirtan  was  brought  to  a  close  by  the 
Bhagavan  Himself  leading  the  chorus  in  the 
well-known  piece:  "Victory  to  Radha,  Victory 
to  Govinda,"  and  dancing  with  His  disciples, 
who  formed  a  ring  around  Him. 

The  dancing  and  singing  had  all  taken  place  in 
the  reception-hall.  The  Bhagavan  then  with- 

The  madness     dreW  int°  °ne  °f  the  ^joining  rooms 

of  love  for  to  the  west.  To  a  disciple  He  said, 
the  Lord.  Of  the  Gopis  :  How  wonder- 


ful was  their  devotion!     At   the  sight   of  the 

227 


GOSPEL  OF  RAMAKRISHNA 

Tamal  tree  they  were  seized  with  the  very  mad- 
ness of  love. 

Disciple:  This  was  also  the  case  with  Chai- 
tanya.  Looking  at  the  forest  he  thought  it  was 
Vrindavan,  the  sacred  birthplace  of  Sri  Krishna, 
that  was  before  him ! 

Bhagavan:  Oh!  if  anyone  is  but  favored 
with  a  single  particle  of  this  ecstatic  love! 
What  devotion!  What  intense  love!  Of  this 
devotion  they  not  only  had  the  full  complement 
(sixteen  Annas)  but  a  great  deal  more  than  the 
full  complement — five  Sikas  and  five  Annas! 
This  is  called  the  madness  of  Divine  Love. 
The  chief  thing  is  to  have  intense  love  and 
sincere  and  earnest  longing  for  God.  On  what- 
ever path  you  may  travel,  whether  you  believe 
in  the  Divinity  with  or  without  form,  whether 
you  have  faith  in  God-incarnate  in  a  human 
form  or  not, — if  you  have  intense  love  and  sin- 
cere longing  for  Him,  you  are  sure  to  attain  to 
Him.  He  alone  knows  what  He  is  like.  He 
Himself  will  make  you  realize  His  Divine 
Nature.  Why  should  you  be  mad  after  the 
things  of  the  world?  If  you  must  be  mad, 
be  mad  for  God.  There  is  a  madness  of  Divine 
Love,  a  madness  of  Bhakti,  or  ecstasy,  and  a 
madness  of  Jnana.  Radha  had  the  madness  of 
228 


GOSPEL  OF  RAMAKRISHNA 

Divine  Love.  Hanuman  showed  the  madness 
of  true  devotion.  When  Sit  a  was  forced  by 
Rama  to  prove  her  chastity  by  going  through 
the  ordeal  of  fire,  Hanuman,  although  a  devotee 
of  Rama,  was  so  maddened  that  he  wished  to 
kill  his  Lord,  the  Divine  Incarnation.  I  saw  a 
true  Jnani,  who  wandered  like  a  madman. 
He  came  to  the  Temple  garden.  He  had  so 
realized  the  oneness  of  the  Spirit  in  every  living 
creature  that  when  he  saw  a  dog  eating  the 
remains  of  a  dish,  he  held  him  by  the  ears  and 
said:  "Brother,  wilt  thou  eat  all?"  He  then 
took  a  portion  and  ate  with  the  dog.  He  said 
to  Hridrai:  "When  the  holy  waters  of  the 
Ganges  and  the  water  of  the  gutter  appear  the 
same,  then  will  come  the  realization  of  Divine 
oneness." 

At  one  time  I  had  this  madness.  I  used  to 
walk  like  a  madman,  seeing  the  same  Spirit 
everywhere  and  recognizing  neither  high  nor 
low  in  caste  or  creed.  I  could  eat  even  with  a 
Pariah.  I  had  the  constant  realization  that 
Brahman  is  Truth  and  the  world  is  unreal  like 
a  dream.  Once  Mathura  Babu  took  me  in  a 
boat.  The  Mohammedan  crew  were  cooking 
and  I  was  about  to  eat  with  them,  but  Mathura 

Babu  would  not  let  me.     In  that  state  I  used  to 

229 


GOSPEL  OF  RAMAKRISHNA 

bow  down  before  everybody  and  would  ask 
them  to  repeat  the  Holy  Name  of  the  Lord. 
As  in  a  violent  storm  a  screen  of  dust  rises, 
hiding  the  trees  of  different  kinds  and  making 
all  trees  appear  alike,  so  in  that  storm  of  spiritual 
vision  I  could  not  distinguish  one  man  from 
another  as  high  or  low. 

A  devotee:  Bhagavan,  how  can  a  man  live 
in  the  world  and  experience  any  of  these  kinds 
of  madness  ?  . 

Sri  Ramakrishna:  These  states  are  not  for 
those  who  are  living  in  the  world  and  perform- 
ing the  duties  of  the  world,  but  for  those 
who  have  absolutely  renounced  internally  and 
externally.  External  renunciation  is  not  for 
those  who  live  in  the  world.  They  should  practise 
internal  renunciation  or  mental  non-attachment. 

(To  a  disciple)  A  man  brought  a  bottle  of 
wine;  I  went  to  touch  it  but  could  not. 

Disciple:    Why,  Bhagavan? 

Ramakrishna:  When  Divine  bliss  is  attained, 
one  becomes  intoxicated  with  it,  he  does  not 
Divine  intoxi-  need  to  drink  wine.  When  I  see 
cation.  the  feet  Of  my  Divine  Mother,  I  feel 

as  intoxicated  as  if  I  had  drunk  five  bottles  of 
wine.  In  this  state  one  cannot  eat  anything 
and  everything. 

230 


GOSPEL  OF   RAMAKRISHNA 

Disciple:  As  regards  eating,  one  should  eat 
what  one  gets. 

Ramakrishna :  That  depends  upon  the  spirit- 
ual state.  In  the  path  of  Jnana  that  produces  no 
Food  for  harm ;  when  a  Jnani  eats,  he  pours  the 
a  Bhakta.  food  as  an  offering  in  the  fire  of  Kunda- 
lini.  But  for  a  Bhakta  it  is  different.  A  Bhakta 
should  eat  only  pure  food,  such  food  as  he  can 
freely  offer  to  his  Beloved  Lord.  Animal  food  is 
not  for  a  Bhakta.  But  at  the  same  time,  I  must 
say,  if  a  man  loves  God  after  eating  the  flesh 
of  a  pig,  he  is  blessed,  and  wretched  is  the  man 
who  lives  on  milk  and  rice,  but  whose  mind  is 
absorbed  in  lust  and  gold.  Once  I  took  as 
mantram  the  name  of  Allah  from  a  Mohammedan 
teacher  and  repeated  the  name  for  several  days 
and  ate  their  food. 

ii 

The  Bhagavan  then  came  back  into  the  hall 
followed  by  His  disciples  and  seated  Himself. 
A  pillow  was  placed  for  Him  to  recline  upon. 
Before  touching  it,  He  said,  "Om  tat  sat"  (Brah- 
man  is  the  only  Reality).  The  pillow  was,  of 
course,  one  which  had  been  used  by"  the  unholy 
men  of  the  world,  and  the  -Bhagavan  was  purity 
itself.  It  was  getting  late,  but  no  dinner  was 
231 


GOSPEL  OF   RAMAKRISHNA 

being  served  and  the  Bhagavan  became  a  little 
impatient  like  a  child.  Surendra,  the  host, 
was  a  beloved  disciple  of  the  Lord.  The 
Bhagavan  said:  Surendra's  disposition  has 
grown  admirable.  He  is  very  generous;  those 
who  go  to  him  for  help  never  come  away  dis- 
appointed. Then  he  is  very  outspoken.  He 
is  bold  enough  to  speak  the  truth. 

In  this  age  truthfulness  is  the  best  of  all 
ascetic  practices.  He  who  is  firm  in  truthful- 
ness attains  to  God.  Lack  of  truth- 
fulness destroys  all  virtue.  For  this 
reason,  when  I  say  anything  even  inadvertently, 
such  as,  "I  shall  go  there.  I  shall  do  that," 
I  must  go,  because  I  have  said  it.  I  may  lose 
my  firmness  in  truthfulness  if  I  do  not  keep  my 
word  to  the  very  letter.  Openness  as  opposed 
to  dissimulation  is  the  fruit  of  the  practice  of 
many  religious  austerities  in  one's  previous 
incarnations.  In  a  well-known  song  by  Tulsi 
Das*  it  is  said:  "Give  up  dissimulation  and 


*  Tulsi  Das  was  a  great  Hindu  poet  who  lived  between 
1544  and  1624  A.D.  He  was  a  devoted  worshipper  of  Rama. 
His  Hindi  poem,  "Ramayana,"  or  history  of  Rama,  as 
well  as  Proverbs  and  other  verses,  are  to  this  day  household 
words  in  every  town  and  rural  district  where  the  Hindi  Ian- 
232 


GOSPEL  OF  RAMAKRISHNA 

cunning."  Do  you  not  see  that  whenever  God 
has  taken  a  human  form,  this  great  virtue  of 
guilelessness  has  never  failed  to  come  to  view  ? 
Look  at  Dasaratha,  the  father  of  Rama,  arid 
Nanda  Ghosh,  the  father  of  Sri  Krishna.  They 
were  both  free  from  guile.  (To  a  young  dis- 
ciple) Like  men  of  the  world,  you  have  ac- 
cepted a  position,  but  you  are  working  for  * 
your  mother.  Otherwise  I  should  have  said: 
"For  shame!  For  shame!  You  must  serve 
only  the  Lord."  (To  Mani  Mullik)  This  young 
man  is  open  and  guileless  to  a  degree;  only 
nowadays  he  occasionally  tells  untruths,  that 
is  all.  The  other  day  he  said  that  he  would 
come  to  see  me,  but  he  did  not.  (To  Mahendra) 
You  went  to  see  Bhagavan  Das;  how  did  you 
like  him? 

Mahendra:  Yes,  Revered  Sir,  I  went  to  see 
him.  The  great  Vaishnava  sage  has  become 
very  old.  He  was  lying  down  when  I  saw  him; 
a  disciple  put  some  food  into  his  mouth.  He 
can  hear  only  when  addressed  in  loud  tones. 
After  hearing  Thy  name,  he  said  to  me:  "You 
need  not  fear  anything.  Ramakrishna  is  a 

guage  is  spoken.     He  is  regarded  by  the  people  as  a  Hindu 
saint  of  the  Vaishnava  sect. 

233 


GOSPEL  OF  RAMAKRISHNA 

Divine  Manifestation.  To  worship  His  name 
is  to  worship  God." 

Here  Mahima  came  in  and  the  Bhagavan  ex- 
claimed :  This  is  a  visit  quite  unexpected !  We 
expect  at  most  a  shallop  in  this  poor  river  of 
ours,  yet  here  comes  a  ship!  But  then  it  is  the 
rainy  season! 

The  conversation  next  turned  on  the  spiritual 
aspect  of  feasts  and  the  Bhagavan  said  to 
Mahima:  Why  is  it  that  people  are  fed  at  a 
feast?  Do  you  not  think  that  it  is  the  same  as 
offering  a  sacrifice  to  God  who  is  the  Living 
Fire  in  all  creatures?  But  bad  men,  not  God- 
fearing, guilty  of  adultery  and  fornication, 
should  on  no  account  be  entertained  at  a  feast. 
Their  sins  are  so  great  that  several  cubits  of 
earth  beneath  the  place  where  they  eat  become 
polluted. 

iii 

Protap  Chunder  Mozoomdar,*  a  member  of 
the  Brahmo-Samaj,  entered  and  saluted  Sri 

*  Protap  Chunder  Mozoomdar  is  well  known  in  America 
as  Mr.  Mozoomdar.  He  was  a  co-worker  of  Keshab  Chunder 
Sen  and  became  a  leader  of  the  "New  Dispensation"  sect  of 
the  Brahmo-Samaj.  He  came  to  the  Parliament  of  Re- 
ligions at  Chicago  in  1893  A.D.,  and  delivered  addresses  in 
234 


GOSPEL  OF  RAMAKRISHNA 

Ramakrishna.  The  Bhagavan,  as  usual,  re- 
turned his  salutation  with  His  well-known 
modesty,  bowing  very  low.  Mozoomdar  said: 
Revered  Sir,  I  have  recently  been  to  Darjeeling. 

Sri  Ramakrishna:  But  you  do  not  appear  to 
be  much  the  better  for  the  change.  What  is 
the  matter  with  you  ? 

Mozoomdar:  The  same  complaint  to  which 
Keshab  Chunder  Sen  succumbed. 

A  certain  Mahratta  lady  was  then  spoken  of. 
Mozoomdar  said  that  she  had  been  to  England 
and  had  embraced  Christianity.  He  asked  the 
Bhagavan  whether  He  had  ever  heard  of  the 
woman.  The  Bhagavan  replied:  No,  but  from 
what  I  hear  from  you,  I  should  think  she  must 
be  a  person  who  wishes  to  make  a  name  for  her- 
Egotism  rises  se^-  Egotism  of  this  kind  is  not 
from  igno-  good.  Those  who  seek  for  fame  are 
under  a  delusion.  "I  do  this  or 
that,"  this  sense  arises  from  ignorance.  But 
*'O  Lord,  Thou  art  doing  everything"  is  true 


many  principal  cities  of  America.  He  was  the  author  of 
the  "Oriental  Christ."  In  1879  he  wrote  his  celebrated 
article  on  "Ramakrishna,"  which  was  published  in  the 
Theistic  Quarterly  Review  of  India;  and  which  was  incor- 
porated with  "My  Master"  by  Swami  Vivekananda. 
235 


GOSPEL  OF  RAMAKRISHNA 

knowledge.     God  is  the  real  Actor,  others  are 
actors  in  name  only. 

The  calf  says,  "Hamma"  or  "  Aham"  (I). 
Now  look  at  the  troubles  caused  by  the  self  which 
The  ego  says  "I,  I."  In  the  first  place,  the 
of  a  calf.  ca}f  js  sometimes  taken  into  the  field 
where  it  is  yoked  to  the  plough.  It  is  there 
made  to  work  on  from  morning  till  evening, 
alike  in  the  sun  and  in  the  rain.  Its  troubles 
are  not  yet  over.  It  is  very  often  killed  by  the 
butcher.  Its  flesh  is  eaten  as  meat.  Its  skin 
is  tanned  into  hides  which  are  then  made  into 
shoes.  The  sufferings  of  the  calf  in  this  state 
know  no  bounds.  But  that  is  not  all.  Drums 
are  made  with  the  skin  which  is  thus  merci- 
lessly beaten,  sometimes  with  the  hand  and 
sometimes  with  the  drumstick.  It  is  only  when 
out  of  its  entrails  are  made  strings  for  the  bows 
used  for  carding  cotton  that  the  troubles  of  the 
poor  creature  are  over.  And  that  is  because  it 
no  longer  says,  "Hamma,  Hamma"  (I,  I),  but 
"Tuhum,  Tuhum"  (It  is  Thou,  O  Lord!  It  is 
Thou!).  Similarly,  when  Jiva  (ego)  says,  "O 
Lord!  Not  I  but  Thou  art  the  doer  and  actor, 
I  am  merely  an  instrument  in  Thy  hand,"  it 
becomes  free  from  all  the  world's  troubles  and 
attains  to  absolute  freedom  from  birth  and 
236 


GOSPEL  OF  RAMAKRISHNA 

rebirth  in  this  world  of  sorrow  and  suffer- 
ing. 

A  devotee:  How  can  Jiva  become  free  from 
egoism  (Ahamkara)? 

Bhagavan:  Egoism  does  not  leave  until  one 
has  realized  God.  If  anyone  has  become  ab- 
solutely free  from  egoism  (Ahamkara)  you  must 
know  that  that  person  has  seen  and  realized 
Divinity. 

Devotee:  Revered  Sir,  what  are  the  signs  of 
one  who  has  seen  and  realized  God? 

Bhagavan  :  The  signs  of  one  .  who  has  seen 
God  are  thus  described  in  Bhagavatam.  There 
Signs  of  one  are  ^our  kinds.  First,  His  conduct 
who  has  real-  is  like  that  of  a  child.  A  truly  wise 
ized  God.  man  w^o  kas  geen  ^Q  Lord  becomes 


like  a  child.  A  child  has  no  real  egoism.  He 
is  not  bound  by  any  custom.  The  self  of  the 
child  is  nothing  at  all  like  the  self  of  the  grown- 
up man.  The  second  sign  is  that  one  who  has 
seen  God  does  not  care  for  his  body  or  his  dress. 
Purity  and  impurity  seem  to  him  the  same. 
Third,  Such  an  one  sometimes  acts  like  a  mad- 
man, now  laughing,  now  weeping,  and  the  next 
moment  talking  to  himself;  now  dressed  like  a 
Babu  (gentleman)  and  now  taking  his  one  gar- 
ment under  his  arm  and  going  quite  naked  like 
237 


GOSPEL  OF  RAMAKRISHNA 

a  child.  Lastly,  he  may  remain  inert  and  motion- 
less for  a  long  time  in  the  state  of  Samadhi. 

Devotee:  After  God-vision  does  egoism 
(Ahamkara)  disappear  entirely? 

Bhagavan :  Sometimes  the  Lord  wipes  out  the 
last  stain  of  egoism,  as  in  the  state  of  Samadhi. 
Again,  sometimes  He  leaves  a  faint  trace  of  ego- 
ism, but  that  is  harmless.  It  is  like  that  of  an 
innocent  child,  who  knows  not  the  doing  of  in- 
jury to  anyone.  The  steel  sword  is  turned  into 
gold  by  the  touch  of  the  Philosopher's  Stone. 
It  still  retains  its  shape  but  it  does  not  injure 
anyone. 

Bhagavan  to  Mozoomdar:  You  have  been  to 
England  and  America.  Tell  me  all  about  what 
you  saw  there. 

Mozoomdar:  Sir,  people  in  England  mostly 
worship  what  Thou  callest  Kanchan  (gold),  but 
there  are  some  good  men  and  women  who  are 
not  so  attached  to  worldliness.  Generally 
speaking,  one  sees  nothing  but  worldly  activity 
(Rajas)  everywhere  from  beginning  to  end. 

Bhagavan:  I  have  seen  the  same  thing  too. 
Why  in  England  and  America  alone?  Attach- 
Attachment  ment  to  work  is  to  be  found  in 
to  work.  every  country.  That  worldly  ac- 
tivity is  the  first  chapter  of  life.  So  long 
238 


GOSPEL   OF  RAMAKRISHNA 

as  the  Rajas  quality  predominates,  attach- 
ment to  work  increases.  One  cares  more 
for  one's  own  worldly  good, — riches,  honor, 
fame.  It  gradually  leads  to  ignorance  which 
makes  one  forget  God,  the  Reality  of  the  uni- 
verse. God  cannot  be  realized  until  the  Sattwa 
qualities,  such  as  devotion,  right  discrimina- 
tion, dispassion  and  compassion  for  all,  prevail. 
All  attachment  to  lust  and  gold  proceeds  from 
Rajas  and  Tamas  qualities,  but  work  cannot 
be  renounced  entirely.  Propelled  by  nature 
(Prakriti)  you  plunge  into  work  even  against 
your  wish.  Therefore  I  say  you  should  work 
with  non-attachment;  in  other  words,  you 
should  work  without  seeking  the  fruit. 

In  a  great  religious  ceremony  we  give  alms 
to  the  poor  and  do  various  other  charitable 
works  and  may  think  that  we  are  absolutely 
unattached  to  the  results  of  such  works,  but  in 
the  end  we  find  that  the  desire  for  name  and 
fame  has  crept  up  in  the  heart ,  we  do  not 
know  how.  But  he  alone  who  has  seen  and 
realized  God  can  become  absolutely  unattached 
to  work  and  its  result. 

A  devotee:  What  is  the  path  for  those  who 
have  not  realized  God?  Is  it  necessary  for 
them  to  give  up  all  work  and  worldly  activity? 
239 


GOSPEL  OF  RAMAKRISHNA 

Ramakrishna:  In  this  age  (Kali-Yuga)  the 
path  of  devotion  and  love  (Bhakti-Yoga)  is 
Path  of  easy  for  all.  The  practice  of  Narada's 

devotion.  Bhakti  is  better  adapted  to  this 
Yuga.  One  should  repeat  the  Holy  Name  of 
the  Lord  and  chant  His  praises  and  with  earnest 
and  sincere  heart ,  pray  to  Him ,  saying :  "  O  Lord , 
grant  me  Thy  divine  Wisdom,  Thy  divine  Love. 
Do  Thou  open  my  eyes  and  make  me  realize 
Thee." 

When  Karma  Yoga  is  so  difficult  to  practice, 
one  should  pray  to  the  Lord  in  this  manner: 
"O  Lord!  Do  Thou  reduce  our  Karma  to  a 
minimum,  and  the  little  work  that  we  daily 
perform,  may  we  do  it  with  non-attachment 
by  Thy  grace.  O  Lord!  Do  not  let  our  desire 
for  work  increase  in  number  and  bind  us  to 
worldliness." 

Devotee :  People  of  the  West  (in  England  and 
America)  always  say,  "Work,  work,  work.  "  Is 
is  work  the  not  work  (Karma)  then  the  end  and 

aim  of  life?       ajm  of  IJf e  ? 

Ramakrishna :  The  end  and  aim  of  life  is  the 
attainment  of  God.  Work  (Karma)  is  nothing 
but  the  first  chapter  of  life;  how  can  it  be  its 
end  and  aim?  But  work,  without  seeking  the 
result,  is  a  means,  not  the  end. 
240 


GOSPEL  OF  RAMAKRISHNA 

No  one,  however,  can  avoid  work  (Karma). 
Every  mental  action  is  a  Karma.  "I  am 
thinking,"  "I  meditate,"  "I  feel,"  each  of  these 
is  a  Karma.  The  more  one  attains  to  true 
devotion  the  less  becomes  one's  worldly  work. 
The  pleasures  of  the  world  do  not  satisfy  such  a 
soul.  They  lose  their  charm.  How  can  one 
who  has  tasted  the  Sherbet  made  with  pure 
crystallized  sugar  be  pleased  with  the  taste  of  a 
drink  made  with  molasses  or  treacle  ?  On  one 
occasion  a  Karma  Yogi  (Sambhu)  said  to  me: 
' '  May  Thy  blessing  be  that  my  wealth  be  spent 
in  building  hospitals  and  dispensaries,  in 
making  roads,  in  sinking  wells  for  travelers, 
in  establishing  schools,  colleges,  and  in  other 
good  works."  Whereupon  I  replied :  "Sambhu, 
all  these  works  are  good  when  they  are  per- 
formed with  non-attachment.  But  that  is  very 
difficult.  In  any  case  you  should  always  keep 
in  mind  that  the  end  and  aim  of  your  human 
existence  is  the  attainment  of  God  and  not 
hospitals  and  dispensaries.  Suppose  the  Lord 
appears  before  you  and  graciously  offers  to 
fulfill  your  desires.  Will  you  then  pray  for 
dispensaries  and  hospitals,  tanks  and  wells, 
roads  and  serais,  or  will  you  say:  'O  Lord! 
Grant  that  I  may  have  pure  and  unalloyed 
241 


GOSPEL  OF  RAMAKRISHNA 

love  for  Thee  and  unswerving  devotion  to  Thy 
feet,  that  I  may  always  feel  Thy  presence  and 
realize  Thee  under  all  conditions '  ? "  Hospitals, 
dispensaries  and  all  these  things  are  transitory; 
God  alone  is  the  Reality,  all  else  is  unreal. 
Once  placed  face  to  face  with  the  Vision  Divine, 
we  see  them  as  no  better  than  dreams  and  then 
we  pray  for  more  light,  more  wisdom,  more 
Divine  Love,  the  love  which  lifts  a  man  to  God, 
the  love  which  makes  us  realize  that  we  are 
really  sons  of  the  Supreme  Being,  of  whom  all 
that  can  be  said  is  that  He  exists,  that  He  is 
Knowledge  itself  in  the  highest  sense,  and  that 
He  is  the  Eternal  Fountain  of  Love  and  Bliss. 
Attainment  of  Again,  when  one  attains  to  God- 
God-vision.  vision,  one  feels  that  God  alone  is  the 
real  Actor  in  the  universe,  the  Doer  of  all  things, 
and  that  we  can  do  nothing.  If  God  does  every- 
thing, then  why,  instead  of  realizing  Him,  shall 
we  get  entangled  in  the  meshes  of  worldly 
works  ?  First  realize  God ;  then,  if  it  be  His  will, 
many  hospitals  and  dispensaries  may  be  estab- 
lished. Therefore,  I  say,  never  lose  sight  of  this 
goal  of  life  that  I  have  pointed  out  for  you,  but 
move  onward  through  the  practices  of  devotion 
and  love.  When  you  have  advanced  far  enough 
you  will  know  that  God  alone  is  the  Reality, 
242 


GOSPEL   OF   RAMAKRISHNA 

that  all  the  things  of  the  world  are  unreal  and 
that  the  highest  end  and  aim  of  life  is  the 
attainment  of  God. 

There  was  a  wood-cutter  who  led  a  very 
miserable  life  with  the  small  means  he  could 
Parable  of  a  procure .  by  daily  selling  a  load  of 
wood-cutter.  Wood  brought  from  a  neighboring 
forest.  Once  a  Sannyasin,  who  was  passing 
that  way,  saw  him  at  work  and  advised  him  to 
go  further  into  the  forest,  saying:  "Move  on- 
ward, my  child,  move  onward."  The  wood- 
cutter obeyed  the  injunction  and  proceeded  on- 
ward until  he  came  to  a  sandalwood-tree,  and 
being  much  pleased,  he  took  away  with  him  as 
many  sandal  logs  as  he  could  carry,  sold  them 
in  the  market  and  derived  much  profit.  Then 
he  began  to  wonder  within  himself  why  the 
good  Sannyasin  had  not  told  him  anything 
about  the  wood  of  the  sandal -tree,  but  had 
simply  advised  him  to  move  onward.  So  the 
next  day  he  went  on  beyond  the  place  of  the 
sandalwood  until  he  came  upon  a  copper-mine, 
and  he  took  with  him  all  the  copper  that  he 
could  carry,  and  selling  it  in  the  market,  got 
more  money  by  it.  Next  day,  without  stopping 
at  the  copper-mine,  he  proceeded  further  still, 
as  the  Sadhu  had  advised  him  to  do,  and  he 
243 


GOSPEL  OF  RAMAKRISHNA 

came  upon  a  silver-mine  and  took  with  him  as 
much  of  it  as  he  could  carry,  sold  it  and  got 
even  more  money,  and  so  daily  proceeding 
further  and  further,  he  found  gold-mines  and 
diamond-mines  and  at  last  became  exceedingly 
rich.  Such  is  also  the  case  with  the  man  who 
aspires  after  true  Knowledge.  If  he  does  not 
stop  in  his  progress  after  attaining  a  few  extra- 
ordinary and  supernatural  powers,  he  at  last 
becomes  really  rich  in  the  eternal  knowledge  of 
Truth. 

So  go  on,  my  children,  and  never  lose  sight  of 
your  ideal!  Go  onward  and  never  stop  until 
you  have  reached  the  goal.  Arriving  at  a  par- 
ticular stage,  do  not  get  the  idea  that  you  have 
reached  your  journey's  end.  Work  is  only  the 
first  stage  of  the  journey.  Bear  in  mind  that 
doing  works  unattached  is  exceedingly  difficult, 
that  therefore  Bhakti  Yoga,  the  path  of  love, 
is  better  suited  to  this  age,  and  that  work, 
even  if  unattached,  is  not  the  end  of  your 
life,  but  only  a  means  to  an  end.  So  march 
on  and  never  halt  till  you  have  come  up  to 
the  great  Ideal  of  your  life — the  realization  of 
God. 

Referring  to  lectures  given  by  members  of 
religious  bodies  like  the  Brahmo  Samaj  and 
244 


GOSPEL  OF  RAMAKRISHNA 
Harisabha,*  the  Bhagavan  said :   One  can  form 

Lectures  and  an  estimate  of  a  man  from  the  lee- 
sermons  of  tures  he  delivers.  A  pandit  was  lectur- 
preachers.  ing  ag  the  preceptor  (Acharya)  of  a 

certain  Harisabha.  In  the  course  of  his  sermon 
he  said:  "The  Lord  has  not  Rasa  (sweetness). 
Let  us  make  Him  sweet  by  giving  Him  our  love 
and  devotion."  By  sweetness  he  meant  love 
and  tenderness. 

It  reminded  me  of  the  story  in  which  a  boy 
was  trying  to  convince  his  friends  that  his  uncle 

story  of  a  boy  had  a  Sreat  many  horses  by  saying 
and  the  cow-  he  had  a  whole  cow-house  full  of 
horses.  Of  course  any  intelligent 
person  could  at  once  see  that  a  cow-house  was  not 
the  same  as  a  stable  and  that  horses  are  never 
kept  in  a  cow-house.  What  would  people  think 
after  hearing  such  absurd  statements?  They 
would  laugh  and  come  to  the  conclusion  that 
the  uncle  had  no  horses  at  all.  See  how  absurd 
it  is  to  say  that  God  is  devoid  of  sweetness,  God 
who  is  the  Fountain-head  of  all  sweet  and  tender 
qualities ! 

Then  turning  to  Mozoomdar  the   Bhagavan 
said:    You  are  an  educated  and  intelligent  man, 

*  Harisabh£  is  an  orthodox  Hindu  Society. 
245 


GOSPEL  OF  RAMAKRISHNA 

you  are  a  deep  thinker.  Keshab  and  yourself 
were  like  the  brothers  Gour  *  (Chaitanya)  and 
Netai.f  You  have  had  enough  of  this  world — 
enough  of  lectures,  controversies,  schisms  and 
the  rest.  Do  you  still  care  for  them?  Now, 
it  is  high  time  for  you  to  collect  your  scattered 
mind  and  turn  towards  God.  Plunge  into  the 
ocean  of  Divinity. 

Mozoomdar:  Yes,  Revered  Sir,  that  I  ought 
to  do.  There  is  no  doubt  about  it.  But  all 
this  I  do  simply  to  preserve  Keshab 's  name  and 
reputation. 

Ramakrishna  (smiling) :  You  believe  that  you 
are  doing  all  this,  as  you  say,  for  Keshab,  but 
stor  of  a  after  a  while  this  idea  will  change 
man  and  his  and  you  will  think  differently.  Let 
me  tell  you  a  story.  A  man  built  a 
cottage  on  a  mountain-top.  It  cost  him  hard 
labor  and  much  money.  After  a  few  days 
there  arose  a  cyclone  and  the  cottage  began  to 
rock  to  and  fro.  He  was  very  anxious  to  save 

*  "Gour"  is  the  abbreviated  form  of  "Gouranga,"  another 
name  of  Chaitanya.  See  note  page  7. 

t  "Netai"  is  also  the  abbreviated  form  of  "Nityananda," 
the  most  powerful  preacher  among  the  followers  of  Chai- 
tanya.     He  is  regarded  by  the  Vaishnavas  of  this  sect  as 
the  spiritual  brother  of  Gouranga. 
246 


GOSPEL  OF  RAMAKRISHNA 

it,  so  he  prayed  to  the  Wind-god,  saying: 
"Lord,  I  beseech  thee,  do  not  destroy  this  cot- 
tage"; but  the  Wind-god  did  not  listen.  He 
prayed  again,  but  the  cottage  kept  on  rocking. 
Then  he  thought  out  a  plan  to  save  it.  He  re- 
membered that  in  the  mythology  Hanuman  was 
the  son  of  the  Wind-god.  Instantly  he  cried 
out :  "  Lord,  I  beg  of  Thee,  spare  this  cottage,  for 
it  belongs  to  Hanuman,  Thy  son."  But  the 
Wind-god  did  not  listen.  Then  he  said,  "Lord, 
I  pray  Thee,  spare  this  cottage,  for  it  belongs  to 
Hanuman's  Lord,  Rama."  Still  the  Wind-god 
did  not  listen.  Then,  as  the  cottage  was  about 
to  topple  over,  the  man,  to  save  his  life,  ran  out 
of  it  and  began  to  swear,  saying:  "Let  it  go  to 
destruction!  What  is  that  to  me?"  You  may 
now  be  anxious  to  preserve  Keshab's  name; 
but  console  yourself  with  the  thought  that  it 
was  after  all  owing  to  God's  will  that  the  re- 
ligious movement  connected  with  his  name  was 
set  on  foot,  and  that  if  the  movement  has  had 
its  day,  it  is  also  owing  to  that  same  Divine  will. 
Therefore  dive  deep  into  the  sea.  And  the 
Bhagavan  sang: 

i.  Dive  deep,  dive  deep,  dive  deep,  O  my  mind! 
into  the  sea  of  Beauty. 
247 


GOSPEL  OF  RAMAKRISHNA 

Make  a  search  in  the  regions  lower,  still  lower 
below  the  bottom  of  the  sea : 

Thou  wilt  surely  find  the  jewel  of  Prema  (in- 
tense love  of  God). 

2.  Within  thy  heart  Vrindavan   (the  abode  of 

the  God  of  Love). 
Search,  search,  search;    searching  Thou  wilt 

find  it. 
Then  in  the  heart  shall  burn,  burn,  burn  the 

Lamp  of  Wisdom  without  ceasing. 

3.  Who  is  it  that  steers  the  boat  on  land,  on 

land,  on  land? 

Says  Kuvir:  Listen,  listen,  listen;  meditate 
on  the  Lotus  feet  of  Guru. 

Do  you  hear  the  song?  You  have  finished 
your  lectures,  quarrels  and  fights.  Now  dive 
in  this  ocean.  There  is  no  fear  of  death  in  this 
sea.  It  is  the  sea  of  Immortality.  Do  not 
fear  that  one  becomes  unbalanced  by  medi- 
tating on  God.  I  once  said  to  Narendra  (Vive- 
kananda)— 

Mozoomdar  (interrupting) :  Who  is  this  Na- 
rendra ? 

Bhagavan:  Oh,  there  is  a  young  man  of  that 
248 


GOSPEL  OF  RAMAKRISHNA 

name.  Well,  I  said  to  Narendra:  "God  is  like 
a  sea  of  immortal  syrup.  Would  you  not  dive 
deep  into  this  sea?  Suppose,  my  boy,  there 
is  a  basin  containing  the  syrup  of  sugar  and 
that  you  are  a  fly  anxious  to  drink  of  the  sweet 
liquid.  Where  would  you  sit  and  drink?" 
Narendra  said  in  reply:  "Why!  from  the  edge 
of  the  basin!  If  I  go  far  from  the  edge  I  may 
be  drowned  and  lose  my  life."  Thereupon  I 
said  to  him:  "My  boy,  in  the  sea  of  Divinity 
God,  the  sea  there  is  no  fear  of  that  kind.  Do 

of  Immortality.  you    not    ^now    that   ft   js  faQ   sea   Qf 

Immortality?  Whosoever  dives  into  this  sea 
does  not  die  but  obtains  everlasting  life." 
He  who  is  mad  after  God  can  never  become 
unbalanced  or  insane.  (To  the  Bhaktas) 

Work  without  devotion  (Bhakti)  to  God  has 
in  this  age  no  ground  to  stand  upon.  First 
Work  without  cultivate  devotion  (Bhakti) ;  all  other 
devotion.  things  —  schools,  dispensaries,  and 
charitable  works  shall,  if  you  wish,  be  added 
unto  you.  First  devotion,  then  work.  Work, 
apart  from  devotion  or  love  of  God,  is  helpless 
and  cannot  stand. 

Mozoomdar  made  inquiries  about  the  disci- 
ples. He  asked  whether  those  who  came  to 
the  Bhagavan  were  getting  better  in  the  spirit 
249 


GOSPEL  OF   RAMAKRISHiVA 

day  by  day.  The  Bhagavan  said:  I  place 
before  them  the  ideal  of  a  wet-nurse  as  teaching 
ideal  of  a  them  how  to  live  in  this  world.  The 
wet-nurse.  maid-servant  referring  to  her  master's 
house  says, ' '  This  is  our  house. ' '  All  the  while  she 
knows  that  her  home  is  far  away  in  a  distant 
village,  to  which  her  thoughts  are  all  sent  forth, 
Again,  referring  to  the  master's  child  in  her  arms, 
she  will  say:  "My  Hari  has  grown  very  wicked," 
or  "My  Hari  likes  to  eat  this  or  that,"  and  so 
on.  But  all  the  while  she  knows  that  Hari 
is  not  her  own.  I  tell  those  who  come  to  me 
to  live  a  life  unattached  like  this  maid-servant. 
I  tell  them  to  live  unattached  to  this  world, 
to  be  in  the  world  but  not  of  the  world,  and 
at  the  same  time  to  have  their  mind  directed 
to  God,  the  heavenly  home  from  whence  all 
come.  I  tell  them  to  pray  for  love  of  God 
(Bhakti),  which  will  help  them  so  to  live. 

After  a  short  time  the  conversation  turned 
on  the  agnosticism  of  Europe  and  America,  and 
Agnosticism  Mozoomdar  said:  Whatever  people 
in  Europe  in  the  West  may  profess  to  be,  none 

and  America.    Qf    them>    ag    it    seems    to    me>    js    an 

atheist  at  heart.  The  European  thinkers  all 
admit  an  unknown  Power  behind  the  uni* 
verse. 

250 


GOSPEL   OF  RAMAKRISHNA 

Bhagavan:  How  can  they  be  atheists  when 
they  believe  in  Sakti,  the  Eternal  Energy? 

Mozoomdar :  They  also  admit  the  moral 
government  of  the  universe. 

As  Mozoomdar  rose  to  take  leave,  the  Bhaga- 
van said  to  him :  What  shall  I  say  ?  It  is  better 
that  you  cease  to  have  anything  to  do  with 
all  those  things — schisms,  controversies,  etc. 
All  quarrels  and  disputes  spring  from  egotism 
and  attachment  to  the  world.  These  keep  men 
away  from  God.  Therefore  abandon  all  earthly 
attachment  and  fix  your  mind  on  the  Almighty. 


Mozoomdar  then  saluted  the  Bhagavan  and 
withdrew.  After  he  had  gone,  a  devotee  asked: 
Revered  Sir,  Thou  didst  go  to  see  Vidyasagara, 
what  dost  Thou  think  of  him? 

Ramakrishna:  Vidyasagara  is  a  very  learned 
scholar.  He  is  kind  and  charitable,  but  he  has 
no  spiritual  consciousness.  There  is  gold  inside ; 
if  he  had  been  aware  of  it,  he  could  not  have 
devoted  so  much  of  his  time  to  external  work. 
Eventually  his  work  would  have  been  finished. 
If  he  knew  that  God  was  dwelling  within  his 
heart,  his  mind  would  have  been  fixed  in 


GOSPEL  OF  RAMAKRISHNA 

thinking  and  meditating  on  Him.  Some  people 
have  to  perform  work  without  attachment  for 
a  long  time  before  true  dispassion  for  the  world 
comes;  then  the  mind  runs  towards  God  and 
becomes  absorbed  in  Him.  Whatever  work 
Vidyasagara  has  done  for  others  has  been  very 
Compassion  g°°d  and  helpful.  To  be  kind  and 
and  attach-  compassionate  is  also  good ;  but  there 
is  a  difference  between  compassion 
and  attachment.  Compassion  is  good,  but 
attachment  is  not.  Attachment  is  love  for 
wife,  children,  brother,  sister,  father,  mother 
and  other  relatives,  while  true  compassion  is 
equal  love  for  all  living  creatures. 

Mahendra:    Is  compassion  also  a  bondage? 

Ramakrishna:  This  question  is  not  for  ordi- 
nary mortals.  Compassion  is  the  result  of  the 
Sattwa,  Rajas,  Sattwa  quality.  The  Sattwa  quality 
andTamas.  s  js  protective,  the  Rajas  quality  is 
creative,  and  Tamas  is  destructive:  but 
Brahman  the  Absolute  is  beyond  these  three 
qualities,  Sattwa,  Rajas,  and  Tamas.  It  is  also 
beyond  Prakriti  or  nature.  Where  there  is  abso- 
lute Reality,  no  quality  of  nature  can  reach. 
As  a  thief  cannot  go  to  the  exact  spot  where 
the  treasure  is,  because  he  is  afraid  of  being 
caught,  so  Sattwa,  Rajas,  and  Tamas,  like 
252 


GOSPEL  OF  RAMAKRISHNA 

thieves,  cannot    go  to  the  realm  where  is  the 
treasure  of  the  Absolute. 

A  man  was  going  through  the  woods.     On 
his   way   he  was    caught    by   a   band   of  three 

Parable  of  the  robbers.       They      took      away      e very- 
three  robbers,  thing  he  nad       Tnen  tne  first  robber 

asked:  "What  is  the  use  of  keeping  this  man 
alive?"  And  drawing  his  sword,  he  was  about 
to  kill  him,  when  the  second  robber  stopped 
him,  saying:  "What  good  will  be  done  by  killing 
him?  Tie  his  hands  and  feet  and  throw  him 
to  one  side.''  So  they  bound  his  hands  and 
feet  and  went  away  leaving  him  by  the  roadside. 
After  they  had  been  gone  for  a  while,  the  third 
robber  returned  and  said  to  him:  "Ah!  are 
you  hurt?  Come,  let  me  untie  the  cords  and 
release  you."  Then  when  he  had  removed  the 
cords,  he  said:  "Now  come  writh  me.  I  will 
showr  you  the  road."  After  walking  for  a  long 
distance,  they  found  the  road,  and  then  the 
robber  said :  "  Look,  there  is  your  home.  Follow 
the  road  and  you  will  soon  reach  it."  The 
man,  thanking  him,  replied:  "Sir,  you  have 
done  me  a  great  service.  I  am  greatly  obliged 
to  you.  Will  you  not  come  with  me  to  my 
house?"  The  robber  answered:  "No,  I  cannot 
go  there;  the  guard  wrould  find  me  out." 
253 


GOSPEL  OF  RAMAKRISHNA 

This  world  is  the  wilderness.  The  three 
Three  Qunas  robbers  are  the  three  Gunas 
of  nature.  of  nature,  —  Sattwa,  Rajas,  and 
Tamas.  Jiva  or  the  individual  soul  is  the 
traveler;  self-knowledge  is  his  treasure.  The 
Tamas  quality  tries  to  destroy  the  Jiva,  the 
Rajas  quality  binds  him  with  the  fetters  of  the 
world,  but  the  Sattwa  quality  protects  him 
from  the  actions  of  Rajas  and  Tamas.  By 
taking  refuge  with  the  Sattwa  quality,  Jiva 
becomes  free  from  lust  and  anger,  which  are 
effects  of  Tamas;  the  Sattwa  quality  also 
emancipates  the  Jiva  or  the  individual  soul 
from  the  bondage  of  the  world.  But  Sattwa 
quality  itself  is  also  a  robber.  It  cannot  give 
Divine  wisdom  or  the  knowledge  of  the  Abso- 
lute. It  leads  one,  however,  up  to  the  path 
of  the  Supreme  Abode  and  then  it  says:  "Be- 
hold, there  is  thy  home!"  Then  it  disappears. 
Even  the  Sattwa  quality  cannot  go  near  the 
abode  of  the  Absolute. 

What  the  Absolute  is  no  one  can  tell.  He 
About  the  Ab-  wno  nas  attained  the  Absolute  can- 
solute  nothing  not  give  any  information  about  it. 
can  be  told.  Four  travelers  discovered  a  place 
enclosed  by  a  high  wall,  with  no  opening  any- 
where. They  were  very  anxious  to  see  what 
254 


GOSPEL  OF  RAMAKRISHNA 

was  inside.  So  one  of  them  climbed  to  the  top 
of  the  wall  and  as  he  looked  in,  he  shouted  with 
amazement  and  joy,  l<Ha!  ha!  ha!''  and  with- 
out giving  any  information  to  his  fellow* 
travellers,  he  jumped  inside.  The  others,  did 
likewise.  Whoever  climbs  to  the  top  of  the 
Parable  of  the  wall  jumps  inside  with  extreme  joy 
four  travelers.  ancj  never  comes  back  to  give  the 
news  of  what  he  has  found.  Such  is  the  realm 
of  the  Absolute.  The  great  souls  who  have 
realized  the  Absolute  have  not  come  back,  be- 
cause after  attaining  the  highest  knowledge  of 
Brahman,  one  absolutely  loses  the  sense  of  "I." 
The  mind  ceases  to  be  active,  and  all  sense-con- 
sciousness vanishes.  This  state  is  called  Brah- 
ma-Jnana  or  Divine  wisdom. 

A  devotee:  Revered  Sir,  did  not  the  perfected 
soul  Sukadeva  attain  to  Brahma- Jnana,  the 
Knowledge  of  the  Absolute? 

Ramakrishna:  Some  say  that  Sukadeva  saw 
the  ocean  of  the  Absolute  Brahman  and  touched 
its  waters,  but  he  did  not  go  into  the  water; 
therefore  he  was  able  to  come  back  and  teach 
mankind.  Others  believe  that  he  attained  to 
the  Absolute  Brahman  and  then  returned  to 
help  humanity. 

Devotee:  Does  sectarianism  exist  after  the 
255 


GOSPEL  OF   RAMAKRISHNA 

knowledge  of  the  Absolute  (Brahma-Jnana)  has 
been  attained? 

Ramakrishna:     I    was   talking   with    Keshab 
Sen  of  this  Brahma-Jnana.     Keshab  asked  me 

Sectarianism     tO    Sa>'   more    about    the    Absolute.       I 

and  Brahma-  replied:  "If  I  say  more,  your  sect 
and  creed  will  vanish."  Keshab  an- 
swered: "Revered  Sir,  then  I  do  not  wish  to 
hear  more."  Still,  I  said  to  Keshab:  "  'I,  me, 
mine/  this  is  ignorance;  'I  am  the  doer,'  'I  am 
the  actor,'  'This  is  my  wife,  these  are  my  chil- 
dren, my  property,  wealth,  fame,'  all  these  arise 
from  ignorance."  Keshab  replied:  "Revered 
Sir,  nothing  will  be  left,  if  the  sense  of  'I'  be 
abandoned."  I  answered:  "Keshab,  I  do  not 
ask  you  to  abandon  the  whole  of  the  sense  of 
The  unripe  '  I ' ;  but  leave  out  the  unripe  '  I  '- 
and  ripe  "i."  «j  am  ^he  doer,'  'my  wife,  my  chil- 
dren, I  am  the  teacher,'  abandoning  this  sense  of 
'I,'  retain  the  ripe  '!'--'!  am  His  servant,  I  am 
His  devotee,'  'I  am  not  the  doer,  but  He  is  the 
Actor.'  " 

Devotee :   Can  the  ripe  "  I  "  make  a  sect  ? 

Ramakrishna:    I  said  to  Keshab:    "I  am  the 

leader  of  a  sect,  I  have  founded  a  sect,  I  am 

teaching   others,    all    these    proceed   from   the 

sense    of  the  unripe    'I.'  '    Therefore   I   asked 

256 


GOSPEL  OF  RAMAKRISHNA 

Keshab  to  abandon  this  "I."  I  also  said  to 
him:  "You  talk  of  your  sect,  many  members  of 
your  sect  have  resigned."  Keshab  replied: 
Keshab  and  "Revered  Sir,  after  remaining  for 
his  disciples,  three  years  under  my  instructions, 
they  have  now  joined  another  sect,  and  at  the 
time  of  leaving,  they  criticised  and  slandered 
me."  I  said  to  him:  "You  do  not  understand 
the  inner  nature  of  your  disciples.  You  must 
study  their  predominant  traits  and  you  must 
not  make  disciples  indiscriminately." 

Ram  Babu* :  Bhagavan,  I  do  not  see  what  good 
has  been  done  by  the  New  Dispensation  of  Ke- 
shab Sen.  If  Keshab  himself  had  realized  God, 
the  condition  of  his  disciples  and  followers 
would  have  been  different.  In  my  opinion  he 
has  had  no  realization. 

Sri  Ramakrishna:  Oh  yes,  he  must  have 
some  realization;  otherwise  why  should  so 
many  people  honor  and  respect  him?  Why  do 
they  not  honor  and  respect  the  leaders  of  other 
branches  of  the  Brahmo-Samaj  in  the  same 


*  Ram  Babu  was  a  devoted  householder  disciple  of  Sr£ 
Ramakrishna.  He  was  a  scientist  and  a  teacher  of  chem- 
istry in  the  Medical  College  of  Calcutta.  He  was  a  good 
speaker  and  a  writer. 

257 


GOSPEL   OF   RAMAKRISHNA 

way?     Without    Divine  will   no   one  can  com- 
mand such  respect  from  the  masses.     A  man 
cannot  become  a  true  spiritual  leader 

A  spiritual 

leader  must     unless   he   practises   absolute   renun- 
renounce         ciation.     Without    this    people    will 

the  world. 

have  no  faith  in  him.  They  will  say: 
"This  man  is  worldly.  He  himself  enjoys  the 
pleasures  of  the  flesh  and  wealth,  yet  he  tells  us 
that  God  is  Truth  while  the  world  is  unreal  like 
a  dream."  The  world  will  not  receive  his  teach- 
ings unless  he  has  renounced  everything.  A 
few  people  may  listen  to  him  and"  follow  him. 
Keshab  Sen  was  in  the  world  and  had  his  mind 
on  worldly  things.  He  tried  to  support  his 
family  by  giving  lectures  and  by  marrying  his 
daughter  to  a  prince,  thus  protecting  his  worldly 
relations  and  social  position.  Once  Keshab 
Why  God  can-  asked  me :  ' '  Why  can  I  not  see  God  ? ' ' 
not  be  seen,  j  answered :  "Because  you  have  ab- 
sorbed yourself  in  seeking  the  honor  and  respect 
of  people,  in  education  and  so  on.  So  long  as 
the  child  is  absorbed  in  playing  with  its  dolls, 
the  mother  does  not  come.  But  when  the  child 
J;hrows  away  the  doll  and  cries  for  the  mother, 
the  mother  cannot  stay  away.  You  think  that 
you  are  a  leader,  but  the  Divine  Mother  thinks: 
'My  child  believes  that  he  has  become  a  leader 
258 


GOSPEL  OF  RAMAKRISHNA 

and  is  happy;  let  him  enjoy  his  belief.'  '  I 
also  told  him  to  believe  in  the  Divine  Mother, 
The  Absolute  that  the  Absolute  and  the  Divine 
and  the  Divine  Mother  are  one.  The  Divine  Mother  is 
Mother'  the  eternal  Energy.  They  are  in- 
separable. They  appear  as  separate  so  long  as 
we  are  conscious  of  the  body  and  as  we  try  to 
describe  them  by  words.  Eventually  Keshab 
believed  in  the  Divine  Mother.  Once  he  came 
with  his  disciples  to  see  me.  I  asked  him  to 
give  a  lecture,  so  he  delivered  his  lecture  and 
after  it  I  had  a  long  talk  with  him.  I  said: 
God  Hisdevo-"^6  w^°  *s  tne  Personal  God  mani- 
tee  and  His  fests  in  one  form  as  His  devotee  and 
word  one.  ^  another  form  as  ffis  word."  Then 

I  went  on  to  say  to  him:  "You  are  living  in  the 
realm  of  Maya  (worldliness).  This  Maya  does 
not  let  anyone  know  God.  It  keeps  all  in 
ignorance." 

How  wonderful  is  its  power!  It  entangles 
even  a  Divine  Incarnation  and  makes  Him 
Delusive  pow- suffer  from  hunger,  thirst,  sorrow, 
er of  Maya,  misery,  like  an  ordinary  mortal.  Do 
you  not  see  how  Rama,  the  Divine  Incarnation, 
suffered  for  Sita?  How  with  great  sorrow,  He 
wept  bitterly  when  Sita  was  stolen  away  from 
Him  ?  In  the  Hindu  mythology  there  is  a  story 
259 


GOSPEL  OF  RAMAKRISHNA 

that  Vishnu  incarnated  in  the  form  of  a  boar  to 
Vishnu  as  a  destroy  the  demons ;  but  after  destroy- 
boar.  mg  j-^g  demons,  He  did  not  care  to 

return  to  his  Heaven,  "He  wanted  to  live  as  a 
boar.  He  had  some  little  ones  and  He  was 
happy  with  them.  The  Devas  of  the  heaven 
thought:  "How  is  it  that  our  Lord  does  not 
comeback?  What  has  happened ?"  Then  they 
went  to  Shiva  and  asked  Him  to  persuade  Vishnu 
to  return  to  His  heaven.  Shiva  came  and  en- 
treated Him,  but  He  was  taking  care  of  His 
young  ones  and  paid  no  heed.  Then  Shiva 
tore  open  His  body  with  His  triad  and  freed  Him 
from  His  self-delusion.  Vishnu  then  laughed 
and  returned  to  His  heavenly  abode.  Such  is 
the  power  of  Maya!  To  go  beyond  its  realm 
and  rise  above  the  Gunas  (qualities)  is  ex- 
tremely difficult.  He  who  has  attained  to  God 
has  transcended  Maya  with  its  qualities. 
260 


CHAPTER  IX 

VISIT  TO  A  HINDU  PANDIT  AND  PREACHER 


IT  was  the  day  of  the  great  car  festival  of 
Jagannath.  The  streets  of  Calcutta  were 
crowded  with  people.  Boys  and  girls  were 
playing  along  the  way  and  amusing  themselves 
by  blowing  horns  and  pipes  made  of  palm-leaves. 
A  light  rain  was  falling  and  the  roads  were  wet 
and  muddy.  About  four  o'clock  in  the  after- 
noon the  Bhagavan  came  out  of  Ishan's  *  house 
and  entered  a  carriage  which  was  waiting  for 
Him  at  the  door.  Immediately  after  taking 
his  seat  He  lost  sense-consciousness  and  went 
Abesha  of  into  that  state  of  pure  God-con- 
Ramakrishna.  sciousness  which  He  had  often  called 
His  Abesha.  The  disciples  followed  their  Divine 

*  Ishan  Chunder  Mookerjee  was  a  pious  Brahmin  house- 
holder. He  regarded  Sri  Ramakrishna  as  the  Incarnation 
of  Divine  Wisdom. 

261 


GOSPEL  OF  RAMAKRISHNA 

Master  on  foot ,  for  they  were  eager  to  be  present 
at  this  memorable  meeting  with  Pandit  Sasa- 
dhar,*  the  great  preacher  of  the  Vedanta  phi- 
losophy #nd  religion. 

The  Pandit  was  visiting  a  friend  in  Calcutta. 
As  Sri  Ramakrishna's  carriage  drew  up  at  the 
entrance-door,  He  was  warmly  welcomed  by 
the  host  and  his  people.  Coming  upstairs  the 
Bhagavan  met  Sasadhar  advancing  towards 
Him.  He  appeared  to  be  a  middle-aged  man 
with  a  fair  complexion  and  around  his  neck  was 
thrown  a  rosary  of  Rudraksha  beads.  He  came 
forward  with  a  reverential  air,  saluted  the 
Bhagavan,  and  led  Him  to  the  parlor  which 
was  intended  for  His  reception.  The  disciples 
and  others  went  in  after  Him  and  seated  them- 
selves as  near  Him  as  they  could.  Among  the 
many  disciples  present  was  Narendra.  The 
Bhagavan,  smiling  in  His  semiconscious  state, 


*  Pandit  Sasadhar  Tarkachuramoni  was  a  Sanskrit 
scholar  of  great  renown  and  an  eloquent  preacher  of  the 
philosophy  and  religion  of  Vedanta.  By  his  powerful  speeches 
he  succeeded  in  checking  the  materialistic  tendency  of  the 
Hindu  students  of  Bengal.  He  also  gave  rational  explana- 
tions of  the  rituals  and  ceremonies  described  in  the  Hindu 
Scriptures. 

262 


GOSPEL  OF  RAMAKRISHNA 

said:  "Very  good,  very  good!  Well,  what 
kind  of  lectures  do  you  give  ? ' ' 

Sasadhar:  Revered  Sir,  I  try  to  explain  the 
truth  taught  by  the  Holy  Scriptures. 

Bhagavan:  For  this  age  Bhakti  Yoga,  com- 
munion with  God  by  love,  devotion  and  self- 
surrender,  as  practised  by  the  Rishi  Narada,  is 
enjoined.  There  is  hardly  time  for  Karma 
Yoga,  for  doing  trie  works  laid  upon  man  by 
the  Scriptures.  Do  you  not  see  that  the  well- 
known  decoction  of  the  ten  medicinal  roots 
(Dasamul  Pachan)  is  n'ot  the  medicine  for 
fevers  of  the  present  day?  The  patient  runs 
the  risk  of  being  carried  off  before  the  medicine 
has  had  time  to  take  effect.  "Fever-mixture" 
is  therefore  the  order  of  the  day.  Teach  them 
Karma  if  you  like,  but  leave  aside  the  head 
and  tail  of  the  fish.  I  tell  people  not  to  bother 
with  the  long  ritual  of  Sandhya,  but  to  repeat 
only  the  short  Gayatri.*  You  are  welcome  to 
talk  of  work  to  such  people  if  you  must. 

*  Gayatri  is  the  most  sacred  and  the  most  universally  used 
of  all  Vedic  prayers  among  the  Hindus.  It  is  a  Sanskrit 
Mantram  or  formula  which  means:  "Let  us  meditate  on 
that  glorious  self-effulgent  light  of  the  Divine  Sun;  may  He 
enlighten  our  Buddhi  or  understanding. "  This  is  still  the 
daily  prayer  of  all  the  Hindus  of  the  upper  three  castes, 
263 


GOSPEL  OF  RAMAKRISHNA 

Give   thousands   of   lectures,  you   cannot  do 
anything  with  worldly  men.     Can  you  drive  a 

Effect  of  lee-   na^   ^nto   a   stone   wall?     The   head 
tureson          will  be  broken  without  making  any 

worldly  men.     impression    on    the    wall        Strike    the 

back  of  an  alligator  with  a  sword,  it  will  receive 
no  impression.  The  mendicant's  bowl  (of 
gourd-shell)  may  have  been  to  the  four  great 
holy  places  of  India  but  still  be  as  bitter  as  ever. 
But  you  will  learn  this  gradually.  A  calf  can- 
not stand  on  its  legs  all  at  once.  It  falls  down, 
gets  up,  falls  again,  and  then  it  learns  to  stand 
and  run.  You  do  not  know  who  is  a  Bhakta 
(godly)  and  who  is  worldly;  but  that  is  not 
your  fault.  When  a  heavy  storm  blows,  one 
cannot  distinguish  Tamarind  from  Mango-tree. 
It  is  true,  however,  that  no  one  can  absolutely 
renounce  all  works  without  realizing  God.  The 
question  is,  how  long  should  Sandhya  (rituals) 
and  other  ceremonial  works  be  practised?  So 
long  as  the  Holy  Name  of  the  Lord  does  not 
bring  tears  of  love  to  the  eyes  and  produce 
horripilation  in  the  body.  When  you  are  utter- 
ing "Om  Rama,"  if  tears  of  love  come  to  your 
eyes,  you  will  know  for  certain  that  the  term  of 
your  Karma  (works  and  duties)  is  over.  You 

are  no  longer  obliged  to  perform  Sandhya  and 
264 


GOSPEL   OF   RAMAKRISHNA 

other  works.  You  have  risen  above  Karma. 
When  the  fruit  appears,  the  blossom  drops  off. 
The  true  Bhakti  is  the  fruit,  while  work  is  the 
blossom. 

When  the  daughter-in-law  of  the  house  is 
with  child,  she  cannot  do  much  work;  so  the 
mother-in-law  daily  reduces  the  number  of  her 
duties.  As  the  time  of  her  delivery  draws  near, 
the  mother-in-law  seldom  allows  'her  to  do  any- 
thing; and  when  the  child  is  born,  she  fondles 
and  caresses  it  and  ceases  altogether  to  work. 

Sandhya  merges  into  Gayatri ;  Gayatri  into 
Om,  and  Om  ultimately  loses  itself  in  Samadhi. 
AH  rituals  end  As  the  sound  of  a  bell — Ding,  dong — 
in  Samadhi.  gradually  fades  away  into  the  Infinite, 
so  the  soul  of  a  Yogi  gradually  rises  with  the 
Nada  (the  sound  of  Om)  and  becomes  merged 
in  the  Absolute  Brahman  in  Samadhi.  Into 
this  Samadhi  eventually  enter  all  Karma,— 
Sandhya,  Gayatri  and  other  works.  In  this 
manner  the  Jnanis  are  freed  from  all  rituals  and 
religious  exercises. 


As  the  Bhagavan  was  talking  of  Samadhi,  a 
strange  heavenly  expression  came  over  His  sweet, 
radiant  face.     He  lost  all  outward  consciousness. 
265 


GOSPEL  OF  RAMAKRISHNA 

After  remaining  '  speechless  in  this  state  for 
some  time,  He  came  down  and  like  a  child  said, 
"Give  me  a  little  water."  This  call  for  water 
was  the  usual  sign  of  His  return  to  the  plane  of 
sense-consciousness.  Then  He  murmured:  "O 
Mother!  The  other  day  Thou  didst  show  me 
Vidyasagara.  Then  I  desired  to  see  a  Pandit 
and  Thou  hast  brought  me  here." 

Turning  "to  Sasadhar,  the  Bhagavan  said: 
My  son,  add  to  your  spiritual  strength,  go 
The  necessity  through  devotional  exercises  a  little 
of  practice.  longer.  You  have  hardly  got  up 
into  the  tree,  how  can  you  expect  to  lay  your 
hand  upon  its  fruit?  But  you  are  doing  all 
this  for  the  good  of  others.  Saying  this  the 
Bhagavan  bowed  to  Sasadhar  and  continued: 
When  I  first  heard  your  name,  I  inquired  whether 
this  Pandit  was  merely  an  ordinary  Pandit  or 
one  who  had  attained  right  discrimination  (Vi- 
veka)  and  dispassion  (Vairagya) .  He  is  not  a  true 
Pandit  who  does  not  possess  right  discrimination. 

If  there  has  been  a  commission  (Adesha)  from 
the  Supreme,  then  there  is  no  harm  in  teach- 
The  Divinely-  ^n&  others.  Such  a  Divinely-commis- 
commissioned  sioned  teacher  is  invincible.  No  one 

teacher.  can    ^efeat    him.       Jf    one    single    ray 

from  the  Goddess  of  Wisdom  falls  upon  a  man, 
266 


GOSPEL  OF  RAMAKRISHNA 

it  brings  to  him  such  power  that  before  him  the 
greatest  Pandits  become  like  worms  of  the 
earth.  When  a  lamp  is  lighted,  swarms  of 
moths  rush  of  themselves  towards  it  without 
waiting  to  be  called.  So  he  who  has  received 
a  Divine  commission,  for  him  there  is  no  need  to 
seek  followers  or  to  make  known  the  time  of  his 
lectures.  His  own  power  of  attraction  is  so  great 
that  people  of  their  own  accord  crowd  around 
him.  Then  kings  and  nobles  flock  to  him  say- 
ing: "We  have  brought  mangoes,  sweets, 
money,  jewels  and  shawls;  of  these  what  will 
you  accept?"  To  such  people  I  say:  "Take 
them  away,  I  do  not  want  any  of  them." 

Does  a  magnet  ever  say  to  the  iron,  "Come 
to  me  ? ' '  No ;  drawn  by  the  magnet ,  it  goes  of 
itself.  Such  a  man  may  not  be  a  Pandit,  still 
do  not  think  for  a  moment  that  he  lacks  in 
knowledge.  Is  true  wisdom  acquired  by  read- 
ing books?  There  is  no  end  to  the  wisdom  of 
one  who  has  received  a  Divine  commission. 
That  wisdom  comes  from  God  and  therefore  it 
is  endless.  In  our  country  in  measuring  grain, 
one  man  weighs  and  the  other  pushes  small 
heaps  of  grain  on  to  him.  In  like  manner  when 
the  Divinely-commissioned  teacher  gives  in- 
struction, my  Mother,  standing  behind,  pushes 
267 


GOSPEL  OF  RAMAKRISHNA 

toward  him  the  heaps  of  Divine  wisdom  and  the 
supply  is  never  exhausted.  When  the  gracious 
look  of  the  Divine  Mother  falls  upon  one,  can 
there  be  any  lack  of  wisdom  ?  Therefore  I  ask 
whether  you  have  received  any  commission 
(Adesha)  from  the  Lord? 

Hazra  (to  the  Pandit):  Oh!  I  dare  say  he 
must  have  received  something  of  that  kind.  Is 
it  not  so? 

Sasadhar's  host :  He  has  not  obtained  Adesha, 
but  he  is  lecturing  only  from  a  sense  of  duty. 

Bhagavan:    If  a  man  has  received  no  Divine 

commission,  what  good  will  his  lectures  do?     In 

the  course  of  his  lecture  a  Brahmo 

Value  of  lee-  .  ,  •  . 

tures without  said:  Brethren,  I  used  to  drink,  I 
Divine  com-  used  to  do  this  and  that."  Hearing 
this  the  people  began  to  talk :  "What 
does  this  fellow  say?  He  used  to  drink! "  Thus 
this  statement  produced  just  the  opposite  effect 
in  the  minds  of  the  audience.  Unless  the 
speaker  be  a  good  spiritual  man,  his  lectures  do 
not  help  mankind  in  any  way.  A  subjudge 
once  said  to  me :  "  Sir,  you  begin  to  preach,  then 
I  will  also  be  ready."  I  answered:  "My  friend, 
listen.  There  was  a  large  pond  in  a  certain  vil- 
lage. Some  people  used  to  throw  dirt  around  the 
water's  edge  and  otherwise  defile  the  pond.  Good 
268 


GOSPEL  OF  RAMAKRISHNA 

men  of  the  village  spoke  to  the  offenders  and  en- 
treated them,  but  could  not  produce  the  slightest 
impression  upon  their  minds.  The  offenders 
continued  to  violate  the  sanitary  laws.  Every 
morning  abuses  were  showered  upon  their  heads, 
but  all  in  vain.  At  last  when  the  municipal 
authorities  put  up  a  notice  forbidding  everyone 
to  commit  such  acts  and  sent  a  peon  with  their 
badge  to  punish  the  offenders,  from  that  moment 
nobody  dared  throw  dirt  near  the  pond." 
Badge  of  Therefore  I  say  a  badge  of  authority 
authority.  js  necessary ;  otherwise  no  one  will 
listen  to  your  words.  A  true  speaker  is  one  who 
is  authorized  by  the  Supreme  and  \\ho  holds 
the  badge  of  Divine  commission.  Every  man 
and  woman  must  obey  and  bow  down  to  him. 

A  true  teacher  of  mankind  must  possess  great 
spiritual  power  (Sakti).  In  Calcutta  there  are 
many  veteran  wrestlers.  One  must  try  one's 
strength  on  such  men  and  not  on  novices  in 
wrestling.  Chaitanya  Deva  was  an  Avatara. 
Tell  me  how  much  of  that  which  he  did  is  now 
preserved?  What  good  will  be  done  by  the  lec- 
tures of  one  who  does  not  hold  the  badge  of 
Divine  authority  ?  Therefore  I  say :  ' '  You  must 
first  be  absorbed  in  the  Holy  feet  of  the  Al- 
mighty." 

269 


GOSPEL  OF  RAMAKRISHNA 


111 

There  are  infinite  ways  which  lead  to  the  sea 
of  immortality.  The  main  thing  is  to  fall  into 
that  sea;  it  matters  not  how  one  gets  there. 
Suppose  there  is  a  reservoir  of  nectar,  a  single 
drop  of  which  falling  into  the  mouth  will  make 
one  immortal.  You  may  drink  of  it  either  by 
jumping  into  the  reservoir  or  by  slowly  walking 
down  along  its  slope.  The  result  will  be  the 
same  even  if  you  are  pushed  or  thrown  into  it 
by  another.  Taste  a  little  of  that  nectar  and 
become  immortal. 

Innumerable  are  the  paths.  Jnana,  Karma, 
Bhakti  are  all  paths  which  lead  to  the  same 
Different  goal.  If  you  have  intense  longing 
paths  to  God.  vou  wjii  surely  reach  God.  Yoga 
(communion  with  God)  is  of  four  kinds :  Jnana 
Yoga,  Karma  Yoga,  Raja  Yoga,  and  Bhakti 
Yoga. 

Jnana  Yoga  is  communion  with  God  by  means 

of   right   discrimination   and   knowledge   in   its 

highest  sense.     The  object  of  a  Tnani 

Jnana  Yoga. 

is  to  know  and  realize  the  Absolute. 

He  discriminates  between  the  Absolute  Reality 

and  the  unreal  phenomena  by  saying:     "Not 

this,"   "Not  this,"  until  he  comes  to  a  point 

270 


GOSPEL   OF  RAMAKRISHNA 

where  all  discrimination  between  the  Real  and 
the  unreal  ceases  and  the  Absolute  Brahman  is 
realized  in  Samadhi. 

Karma  Yoga  is  communion  with  God  by 
means  of  work.  It  is  what  you  are  teaching. 
The  performance  of  duties  by  house- 
holders not  for  the  sake  of  obtaining 
their  results  but  for  glorifying  the  Supreme  is 
that  which  is  meant  by  this  method  of  Yoga. 
Again,  worship,  repetition  of  the  Name  of  the 
Lord,  and  other  devotional  exercises  are  also 
included  in  it,  if  they  are  done  without  attach- 
ment to  their  fruits  and  for  the  glorification  of 
God.  The  end  of  Karma  Yoga  is  the  same  as 
the  realization  of  the  Impersonal  Absolute  or 
the  Personal  God  or  both. 

Raja  Yoga  leads  to  this  communion  through 
concentration  and  meditation.  It  has  eight 

steps.     The  first  is  Yama,  which  con- 
Raja  Yoga.         .  .  ... 

sists    in    non-injuring,    truthfulness, 

non-covetousness,  chastity,  and  the  non-receiv- 
ing of  gifts.  The  second  is  Niyama,  which 
includes  austerities,  forbearance,  contentment, 
faith  in  the  Supreme  Being,  charity,  study,  and 
self -surrender  to  the  Supreme  Will.  The  prac- 
tice of  various  physical  postures  is  comprised  in 
Asana,  the  third;  while  Pranayama  or  breath- 
271 


GOSPEL  OF  RAMAKRISHNA 

ing  exercises  constitute  the  fourth  step.  The 
fifth  is  Pratyahara  and  consists  in  making  the 
mind  introspective  and  one-pointed.  Concen- 
tration or  Dharana  is  the  next ;  Dhyana  or  medi- 
tation is  the  seventh,  and  Samadhi  or  the  state 
of  superconsciousness  the  eighth. 

Bhakti  Yoga  is  communion  by  means  of  love, 
devotion,  and  self -surrender  (Bhakti). 

Bhakti  Yoga.     . 

It  is  especially  adapted  to  this  age. 

The  path  of  absolute  knowledge  is  exceedingly 
difficult.  The  term  of  human  life  at  the  present 
day  is  short  and  entirely  dependent  on  material 
food.  Moreover,  it  is  almost  impossible  to  get 
rid  of  the  idea  that  the  soul  is  one  with  the  body. 
Now  a  Jnani  or  philosopher  may  declare:  "I 
am  not  this  body,  gross  or  subtle;  I  am  one 
with  Brahman,  the  Absolute.  I  am  not  subject 
to  the  necessities  and  conditions  of  the  body, — 
hunger,  thirst,  birth,  death,  disease,  grief, 
pleasure,  pain."  Such  assertions,  however, 
will  not  make  him  free  from  these  bodily  con- 
ditions so  long  as  he  is  on  the  plane  of  rela- 
tivity. He  may  be  compared  to  a  person  who 
is  suffering  from  the  intense  pain  of  a  wound 
but  who  is  trying  to  deny  it  by  mere  words  of 
mouth. 

When  the  Kundalini  is  awakened,  true 
272 


GOSPEL   OF  RAMAKRISHNA 

Bhakti,  Divine  Love  and  ecstasy  are  attained. 
Through  Karma  Yoga  one^can  easily  attain  to 
various  psychic  powers.  But  when  Karma 
Yoga  leads  to  Bhakti  Yoga,  Divine  realization 
comes.  Then  all  duties,  rituals,  ceremonials, 
drop  off  like  the  petals  of  a  flower  when  the 
fruit  has  grown.  When  a  child  is  born,  the 
young  mother  does  not  discharge  any  other 
duties,  but  fondles  the  child  the  whole  day.  As 
she  is  free  from  all  household  duties,  so  a  Bhakta 
becomes  free  from  the  bondage,  of  work  after 
realizing  God.  The  true  Bhakta  says:  "O 
Mother,  Karma  with  attachment  I  fear,  for  it 
proceeds  from  selfish  motives,  and  as  a  man 
soweth  so  shall  he  reap.  I  see  again  that  work 
without  attachment  is  exceedingly  difficult.  If 
I  work  through  attachment  I  shall  forget  Thee ; 
therefore  I  do  not  desire  such  Karma.  Grant 
that  my  work  may  become  less  and  less  so  long 
as  I  do  not  attain  to  Thee.  Till  then  may  I 
have  strength  to  do  unattached  the  little  work 
that  is  left  for  me,  and  may  I  be  blessed  with 
unselfish  love  and  devotion  to  Thee!  Mother, 
so  long  as  I  do  not  realize  Thee  may  my  mind 
be  not  attached  to  new  works  and  new  desires! 
But  when  Thou  wilt  command  me  to  work  I 
shall  do  it  not  for  myself  but  only  for  Thee." 
273 


GOSPEL  OF  RAMAKRISHNA 

A  devotee :  Revered  Sir,  what  is  Hatha  Yoga? 

Ramakrishna :     Hatha    Yoga    deals    entirely 

with     the    physical    body.     It     describes    the 

methods  by  which  the   internal   or- 

HathaYoga.  J  . 

gans  can  be  purified  and  perfect 
health  can  be  acquired.  It  teaches  how  to  con- 
quer the  various  powers  of  Prana  and  the  mus- 
cles, organs  and  nerves  of  the  body.  But  in 
Hatha  Yoga  the  mind  must  always  be  concen- 
trated on  the  physical  body.  A  Hatha  Yogi 
possesses  many  powers,  such  as  the  power  of 
levitation;  but  all  these  powers  are  only  the 
manifestations  of  physical  Prana.  There  was  a 
juggler  who  in  the  midst  of  his  tricks  suddenly 
turned  his  tongue  upward  and  drew  it  back 
into  the  post -nasal  canal,  stopping  respiration. 
Instantly  all  the  activities  of  his  body  were  sus- 
pended. People  thought  that  he  was  dead,  so 
they  buried  him.  For  several  years  he  re- 
mained buried  in  that  state.  In  some  way  the 
grave  was  opened  and  he  regained  conscious- 
ness. Immediately  he  began  to  repeat  the 
same  conjuring  words  with  which  he  had  been 
casting  the  spell  before  he  lost  consciousness. 
So  the  practice  of  Hatha  Yoga  will  bring  one 
control  over  the  body,  but  it  will  carry  one  only 
so  far.  Raja  Yoga,  on  the  contrary,  deals  with 
274 


GOSPEL  OF  RAMAKRISHNA 

the  mind  and  leads  to  spiritual  results  through 
discrimination,  concentration  and  meditation. 

Perfect  concentration  of  the  mind  is  necessary 

in  the  path  of  Raja  Yoga.     Mind  is  like  the 

flame  of  a  lamp.     When  the  wind  of 

Concentration.          .  . 

desire  blows,  it  is  restless;  when 
there  is  no  wind,  it  is  steady.  The  latter  is  the 
state  of  mind  in  Yoga.  Ordinarily  the  mind  is 
scattered,  one  portion  here,  another  portion 
there.  It  is  necessary  to  collect  the  scattered 
mind  and  direct  it  towards  one  point.  If  you 
want  a  whole  piece  of  cloth,  you  will  have  to 
pay  the  full  price  for  it.  Yoga  is  not  possible 
if  there  be  the  least  obstacle  in  the  way.  If 
there  be  a  small  break  in  the  telegraphic  wire, 
the  message  will  not  reach  its  destination.  A 
Yogi  controls  his  mind,  the  mind  does  not  con- 
trol him.  When  the  mind  is  absolutely  con- 
centrated, the  breath  stops,  and  the  soul  enters 
into  Samadhi. 

This  state  of  breathlessness  is  called  Kum- 

bhaka.     It    can    be    attained    through    Bhakti 

Yoga     also.      When     the      emotion 

(Bhakti)     reaches     its     climax,     the 

breath  stops  and  the  mind  becomes  fixed.     If 

a  man  is  sweeping  and  some  one  comes  and  tells 

him:  "Mr.  So  and  So  is  dead;  have  you  heard?'' 

275 


GOSPEL  OF  RAMAKRISHNA 

The  sweeper,  if  the  dead  man  be  not  his  rela- 
tion, will  exclaim  unconcernedly:  "Is  that  so? 
Is  he  dead?  He  was  a  good  man.  I  am 
sorry";  but  he  goes  on  sweeping.  If,  however, 
he  hears  of  the  death  of  a  dear  relative,  he  is  so 
stunned  that  the  broom  drops  from  his  hand 
and  he  sinks  to  the  ground  crying  out,  "God 
help  me!"  At  this  time  his  breath  stops,  his 
mind  is  fixed  upon  his  grief  and  he  cannot 
think  of  anything  else.  Again,  have  you  not 
seen  among  women  how,  when  one  of  them  is 
struck  with  wonder  either  by  seeing  or  hearing 
something  unexpectedly,  her  breath  will  stop, 
her  mind  become  fixed  and  the  body  remain  so 
motionless  that  the  other  women  will  exclaim: 
"What  is  the  matter?  Have  you  lost  your 
senses?" 

At  the  time  of  true  meditation  the  body  and 
senses  become   absolutely   still  like  a  piece  of 
wood.      When  I  first  saw  Keshab  Sen 
in  the  Adi  (original)  Brahmo-Samaj, 
I  saw  him  sitting  in  meditation  with  other  mem- 
bers;   his   mind  was   entirely  withdrawn   from 
the  external  world  and  his,  body  was  perfectly 
motionless  like  a  wooden  stump ;  then  I  said  to 
Mathura  Babu:  "This  man  has  hooked  the  fish." 
Meditation  is  possible  even  with  eyes  wide  open, 
276 


GOSPEL  OF  RAMAKRISHNA 

even  when  one  is  conversing  with  another. 
Suppose  you  have  a  toothache.  You  may  per- 
form all  works,  but  your  mind  will  remain  con- 
centrated on  the  spot  where  the  pain  is.  Simi- 
larly, if  you  have  true  concentration  on  God, 
your  mind  will  remain  fixed  even  when  your 
body  is  moving  or  your  mouth  is  speaking.  I 
used  to  close  my  eyes  at  the  time  of  meditation. 
Then  I  thought :  ' '  If  God  exists  after  closing  the 
eyes,  why  should  He  not  exist  while  the  eyes 
are  open  ? "  I  opened  my  eyes  and  saw  the 
Divine  Being  everywhere.  Man,  animals,  in- 
sects, trees,  creepers,  moon,  sun,  water,  earth,  in 
and  through  all  these  the  Infinite  Being  is  mani- 
festing Himself.  He  who  thinks  upon  God  for 
a  long  time  possesses  Divine  Substance  within 
him.  Through  him  flow  Divine  powers.  A 
great  singer,  or  one  who  is  perfect  in  instru- 
mental music  or  in  any  other  art  or  science, 
also  possesses  a  portion  of  Divine  power.  This 
is  the  doctrine  of  the  Bhagavad  Gita, — "Wher- 
ever there  are  signs  of  greatness,  there  is  the 
manifestation  of  Divine  power." 

A  devotee:  Revered  Sir,  what  happens  after 
death? 

Ramakrishna:  Keshab  Sen  asked  me  the 
same  question.  So  long  as  a  man  remains  in 
277 


GOSPEL  OF  RAMAKRISHNA 

ignorance,  in  other  words,  so  long  as  he  has  not 
What  happens  realized  God,  he  will  be  subject  to 
after  death.  rebirth;  but  after  Divine  realization 
one  does  not  come  back  to  this  earth,  nor  is  he 
born  in  any  other  world.  Potters  after  making 
earthen  pots  dry  them  in  the  sun.  Have  .you 
not  seen  that  there  are  pots  which  are  baked  in 
fire  and  others  that  are  unbaked?  When  a  pot 
of  unbaked  clay  is  broken,  the  potter  uses  the 
same  clay  to  make  a  new  pot;  but  if  a  baked 
pot  is  broken,  the  pieces  are  of  no  further  use 
and  he  throws  them  away.  Similarly,  when  the 
ego  is  not  baked  in  the  fire  of  wisdom,  after 
death  it  will  appear  in  another  form  and  be 
born  again  and  again.  If  a  fried  grain  is  planted 
it  will  not  germinate;  in  the  same  manner,  he 
whose  inner  nature  is  fried  in  the  fire  of  wisdom 
is  no  longer  subject  to  evolution,  but  attains  to 
absolute  freedom  from  rebirth. 

In  the  Puranas  the  doctrine  of  dualistic  Ve- 
danta  prevails,  which  teaches  that  the  Jiva 
Dualistic  and  (^e  individual  soul)  is  one  thing  and 
monistic  God  is  another :  "I  am  distinct  and 
vedanta.  separate  from  you."  This  body  is 
like  a  bowl;  mind,  intellect  and  egoism  are  like 
water  within  it,  while  the  Personal  God  is  the 
sun  which  is  reflected  in  the  water;  and  this 
278 


'  GOSPEL  OF  RAMAKRISHNA 

reflection  or  image  of  the  Divine  Being  can  be 
perceived  by  the  Jiva  in  ecstasy.  In  monistic 
Vedanta,  however,  Brahman,  the  Absolute,  is 
the  Reality  and  all  else  is  unreal  like  a  dream. 
Egoism  is  like  a  stick  which  lies  upon  the  waters 
of  the  infinite  ocean  of  Existence-Intelligence- 
Bliss  Absolute,  and  makes  it  appear  as  divided; 
but  when  the  stick  is  removed,  the  apparent 
division  ceases  and  the  waters  of  the  ocean 
remain  undivided.  The  knowledge  of  this  in- 
divisible oneness  brings  the  highest  state  of 
Samadhi,  where  this  egoism  is  entirely  obliter- 
ated. But  the  great  spiritual  teachers  like  San- 
karacharya  *  kept  a  little  egoism  of  knowledge 
to  teach  mankind. 


*  Sankaracharya  was  the  greatest  exponent  of  the  Vedanta 
philosophy  in  India.  He  lived  about  the  beginning  of  the 
eighth  century  of  the  Christian  era.  His  Commentaries  on 
the  Upanishads,  the  Vedanta  sutras,  and  on  the  Bhagavcd  Gita 
have  shown  the  profound  depth  of  his  philosophical  reason- 
ing. He  became  a  Sannyasin  when  he  was  eight  years  old. 
He  wrote  his  famous  Commentaries  in  Sanskrit  at  the  age 
of  twelve  and  finished  his  literary  work  when  he  was  sixteen 
years  old.  Then  for  sixteen  years  he  preached  monistic 
Vedanta,  and  established  monastic  orders  and  monasteries  in 
the  four  corners  of  India.  He  finished  his  glorious  and 
eventful  career  when  he  reached  the  age  of  thirtv-two.  He 
279 


GOSPEL  OF  RAMAKRISHNA 

A  true  Jnani,  or  knower  of  the  Absolute,  may 
be  recognized  by  certain  signs.  A  real  Jnani 
The  signs  of  does  harm  to  no  one.  His  nature  be 
a  true  Jnani.  comes  like  that  of  an  innocent  child. 
As  a  burnt  rope  retains  its  shape  and  appears 
from  a  distance  like  a  real  rope,  but  in  truth  a 
breath  can  blow  it  away,  so  the  egoism  of  a 
Jnani  is  merely  apparent.  A  child  has  no  at- 
tachment for  anything.  It  may  build  a  toy 
house;  if  anyone  touches  it,  it  cries;  but  the 
next  moment  it  will  itself  break  it  to  pieces. 
So  a  true  Jnani  lives  in  the  world,  but  unat- 
tached. He  may  possess  things  of  great  value, 
but  he  has  no  attachment  for  them.  In  monis- 
tic Vedanta  the  waking  state  is  no  more  real 

Parable  of  a      than      the      dream      State.       A      WOod- 

wood=cutter  cutter  was  dreaming  a  happy  dream, 
and  his  dream.  but  being  suddenly  awakened  by 

some  one,  he  exclaimed  with  annoyance:  "Why 
did  you  awaken  me?  I  was  a  king  and  the 
father  of  seven  children.  My  children  were  all 
receiving  education  in  the  various  sciences.  I 
was  seated  on  the  throne  and  ruling  over  my 
country.  Why  did  you  destroy  so  happy  and 

is  regarded  in  India  as  the  Incarnation:  of  Shiva  and  the  em- 
bodiment of  Divine  Wisdom. 

280 


GOSPEL  OF  RAMAKRISHNA 

delightful  a  state  ? ' '  The  man  replied :  "  Oh !  It 
was  only  a  dream.  What  does  it  matter?" 
The  wood-cutter  said:  "Get  away,  you  fool! 
You  do  not  understand  that  my  being  a  king 
was  as  real  as  my  wood-cutting.  If  it  be  true 
that  I  am  a  wood-cutter,  then  it  is  equally  true 
that  I  was  a  king." 

Jnana  is  to  know  the  Atman  through  the  path 
of  discrimination:  "Not  this,  not  this."  When 
Jnana  and  this  discrimination  leads  to  Samadhi, 
Vijnana.  then  the  Atman  can  be  apprehended. 
But  Vijnana  is  complete  knowledge  or  realiza- 
tion. Some  have  heard  of  milk,  some  have 
seen  it,  but  others  have  tasted  it.  So  with  God. 
Those  who  have  heard  of  Him  are  still  in  igno- 
rance; those  who  have  seen  Him  are  Jnanis; 
but  those  who  have  tasted  or  realized  Him  are 
Vi jnanis.  After  seeing  God,  when  one  makes 
acquaintance  with  Him  and  realizes  Him  as  the 
nearest  and  dearest  of  all,  that  is  Vijnana.  At 
first  it  is  necessary  to  discriminate  "Not  this, 
not  this,"  that  is,  God  is  not  the  elements  of 
nature,  He  is  not  the  senses  or  sense-powers,  He 
is  not  this  mind,  not  this  intellect,  not  this  ego- 
ism; He  is  beyond  all  the  categories  of  nature. 
To  go  to  the  roof,  one  must  climb  step  by  step, 
leaving  one  step  after  another.  The  staircase 
281 


GOSPEL  OF  RAMAKRISHNA 

is  not  the  same  as  the  roof.  After  coming  out 
on  the  roof,  however,  one  can  easily  see  that 
both  roof  and  staircase  are  of  the  same  material. 
The  same  Infinite  Brahman  appears  as  the  Per- 
sonal God,  Jiva,  and  the  twenty-four  categories 
of  nature.  You  may  ask  why  this  earth  is  so 
hard  and  solid,  if  it  has  come  out  of  Brahman? 
His  omnipotence  can  make  everything  possible. 

iv 

Ramakrishna  (to  old  Gopal,  Swami  Advai- 
tananda) :  What !  Do  you  still  wish  to  visit 
holy  places  ? 

Gopal:  Yes,  Bhagavan,  I  would  like  to 
travel  a  little  more. 

Ram  Babu  (to  Gopal):  The  Bhagavan  says, 
after  travelling  to  many  places  one  should  settle 
Parable  of  down  in  one  spot.  This  he  explains 
the  bird  on  by  the  parable  of  the  bird  on  a  ship's 
the  mast.  mast.  A  bird  was  sitting  on  the 
mast  of  a  vessel  as  it  sailed  out  to  sea.  After  a 
long  time  the  bird  realized  that  there  were  no 
trees  around  or  land  in  sight.  He  flew  towards 
the  north  to  find  land,  but  being  disappointed, 
he  returned  to  the  mast,  rested  a  while  and  flew 
towards  the  south.  Still  finding  no  shore,  he 
came  back  again,  tired  and  exhausted.  In  the 
282 


GOSPEL  OF  RAMAKRISHNA 

same  manner  he  went  in  all  directions,  but  find- 
ing nothing  but  water  and  water  everywhere, 
he  at  last  rested  on  the  mast  and  became  con- 
tent. 

Ramakrishna:  So  long  as  God  seems  to  be 
outside,  in  different  places,  so  long  there  is 
Parable  of  a  ignorance.  But  when  God  is  realized 
man  seeking  within,  that  is  true  knowledge.  A 
a  light.  man  woke  Up  at  midnight  and  de- 

sired to  smoke.  He  wanted  a  light,  so  he  went 
to  a  neighbor's  house  and  knocked  at  the  door. 
Someone  opened  the  door  and  asked  him  what 
he  wanted.  The  man  said:  "I  wish  to  smoke. 
Can  you  give  me  a  light?"  The  neighbor  re- 
plied: "What  is  the  matter  with  you?  You 
have  taken  so  much  trouble  and  awakened  us 
at  this  hour,  when  in  your  hand  you  have  a 
lighted  lantern."  What  a  man  wants  is  already 
with  him ;  but  he  still  wanders  here  and  there  in 
search  of  it. 

Ram  Babu:  Bhagavan,  now  I  have  under- 
stood why  a  Guru  asks  his  disciple  to  visit  holy 
places, — to  give  him  experience  and  to  increase 
his  faith  in  his  teachings. 

Pandit :  Revered  Sir,  how  far  did  your  Holi- 
ness go  on  pilgrimages? 

Ramakrishna  (smiling):  Well,  I  went  to 
283 


GOSPEL  OF  RAMAKRISHNA 

some  places.     Hazra  went  farther  and  higher 
up,   to   Hrishikesha  *   in   the   Hima- 

Pilgrimages.         * 

lay  as.  I  did  not  go  so  far  or  so  high 
up.  The  vulture  and  the  kite  soar  very  high, 
but  their  eyes  are  all  the  while  directed  to  the 
charnel-pits  below.  Do  you  know  what  the 
charnel-pits  are?  Lust  and  gold.  If  in  going 
on  a  pilgrimage  a  man  does  not  acquire  Bhakti, 
then  his  pilgrimage  is  fruitless;  for  Bhakti  is 
the  end  of  all;  it  is  the  one  thing  needful. 

Do  you  know  what  the  vulture  and  the  kite 
are?  They  are  those  who  talk  on  lofty  subjects 
and  say :  ' '  We  have  performed  most  of  the  works 
enjoined  in  the  Holy  Scriptures,"  but  whose 
minds  are  immersed  in  worldliness  and  strongly 
attached  to  wealth,  name,  fame,  and  sense- 
pleasures. 

Pandit:  Yes,  Revered  Sir,  that  is  true.  Go- 
ing on  a  pilgrimage  is  like  casting  aside  the 
precious  stone  worn  on  the  breast  of  Vishnu  and 
wandering  about  in  search  of  other  jewels. 

Ramakrishna:  Again,  you  should  know  that 
although  you  may  give  thousands  of  instruc- 
tions, still  they  will  not  produce  results  until 

*  Hrishikesha  is  a  sacred  place  of  pilgrimage  on  the  banks 
of  the  holy  river  Ganges  at  the  foot  of  the  Himalayas. 
284 


GOSPEL  OF  RAMAKRISHNA 

the  time  is  ripe.  A  child  before  going  to  sleep 
says  to  its  mother:  "Mamma  dear,  awaken  me 
when  I  shall  feel  hungry."  The  mother  replies: 
"Do  not  worry  about  that,  my  child;  thy 
hunger  will  awaken  thee."  In  the  same  manner 
one  yearns  after  God  when  the  proper  time  comes 
for  it. 

Physicians  can  be  divided  into  three  classes. 
First,  those  who,  when  called  in,  look  at  the 
Three  classes  patient,  feel  his  pulse,  prescribe  the 
of  religious  necessary  medicines  and  then  ask  the 
teachers.  patient  to  take  them.  If  the  patient  de- 
clines to  do  so,  they  do  not  care.  This  is  the  low- 
est class.  Similarly  there  are  spiritual  teachers 
who  do  not  care  to  know  whether  their  instruc- 
tions have  been  practised  or  whether  they  have 
produced  good  results  in  their  disciples.  There 
are  other  physicians  who  not  only  ask  the  patient 
to  take  the  prescribed  drug  but  who  reason  with 
him  if  he  refuses  to  take  it.  These  belong  to  the 
medium  class.  Similarly  those  spiritual  teachers 
who  not  only  instruct  their  pupils  but  reason 
with  them  and  gently  persuade  them  to  follow 
their  teachings,  are  better  than  those  of  the 
first  class.  But  the  best  physicians,  who  be- 
long to  the  highest  class,  use  force  on  the  patient 
if  he  does  not  listen  to  their  gentle  persuasions. 
285 


GOSPEL  OF  RAMAKRISHNA 

They  may  go  so  far  as  to  make  him  swallow  the 
medicine  by^orce  if  necessary.  Similarly  the 
best  spiritual  masters  use  force  on  their  dis- 
ciples to  bring  them  Into  the  path  of  the  Lord. 
These  teachers  belong  to  the  highest  class. 

Pandit :  Revered  Sir,  if  there  are  such  spirit- 
ual teachers,  like  the  physicians  of  the  highest 
class,  then  why  dost  Thou  say  that  the  spiritual 
awakening  cannot  come  before  the  time  is  ripe? 

Bhagavan:  Yes,  it  is  true;  but  suppose  the 
medicine  does  not  get  into  the  stomach  ?  What 
will  the  physician  do  then?  Even  the  best  of 
them  are  quite  helpless.  To  give  proper  instruc- 
tion one  must  first  choose  fit  vessels. 

Fit  vessels.        _y  •  ,  1  1  -1- 

You  do  not  examine  the  capabili- 
ties of  your  pupils.  But  I  ask  those  who  come 
to  me:  "Whom  have  you  to  care  for  you?" 
Suppose  a  young  man  has  no  father  or  that  his 
father  has  left  him  with  debts ;  how  is  it  possible 
for  him  to  give  his  heart  and  soul  to  God?  Do 
you  hear,  my  child? 

Pandit:   Yes,  Bhagavan,  I  am  all  attention. 

The  conversation  then  passed  to  another  sub- 
ject,— the  Grace  of  God.  The  Bhagavan  said: 
Once  a  number  of  Shikh  soldiers 

Grace  of  God.  ,         _  ,  ,  , 

came  to  the  Temple.     I  met  them 
before  the  Temple  of  the  Divine  Mother.     One 
286 


GOSPEL   OF  RAMAKRISHNA 

of  them  said:  "God  is  all-merciful."  I  asked: 
"Indeed,  is  it  so?  How  did  you  come  to  know 
it?"  "Why,  Sir,  is  not  the  Lord  feeding  and 
taking  care  of  us  ? "  I  said :  "  Is  that  so  extraor- 
dinary? God  is  the  Father  of  us  all.  If  the 
father  does  not  look  after  his  own  children,  who 
will?  Shall  outsiders  from  another  neighbor- 
hood come  and  take  care  of  them?" 

Narendra:  Then  we  should  not  call  Him 
merciful  ? 

Bhagavan :  Am  I  forbidding  you  to  call  Him 
all-merciful?  What  I  mean  is  that  the  Lord  is 
our  nearest  and  dearest  and  not  like  a  stranger. 

Pandit :   Priceless  are  these  words ! 

The  Bhagavan  here  asked  for  a  fresh  glass  of 
water.  He  would  not  take  the  one  already 
offered  and  it  was  therefore  carried  away.  It 
appeared  that  he  looked  upon  it  as  unfit  to  be 
offered  to  the  God  in  Him,  being  made  impure 
by  the  "feverish"  touch  of  some  wicked 
men. 

Pandit  (to  Hazra) :  You  who  live  with  the 
Bhagavan  day  and  night  must  enjoy  the  high- 
est bliss. 

Bhagavan  (smiling) :  This  day  I  have  had  the 
rare  pleasure  of  looking  at  the  moon  of  the  second 
lunar  day.  Do  you  know  why  I  say  the  moon 
287 


GOSPEL  OF  RAMAKRISHNA 

of  the  second  lunar  day?  Sita  *  said  to  Ravana : 
"Thou  art  the  full  moon,  and  my  Rama  Chandra 
is  the  moon  of  the  second  lunar  day."  Ravana 
was  highly  pleased,  for  he  did  not  understand 
the  meaning.  Sita  meant  to  say  that  the  for- 
tune of  Ravana  had  reached  its  climax  like  the 
full  moon  and  that  now  it  must  be  on  the  wane ; 
but  the  fortune  of  Rama  Chandra  is  like  the 
moon  of  the  second  lunar  day,  which  will  increase 
day  by  day. 

Here  the  Bhagavan  rising  to  take  leave,  the 
Pandit  and  his  friends  bowed  down  before  Him 
with  great  reverence  and  devotion.  He  then 
departed,  followed  by  His  disciples. 

*  Sita,  the  faithful  and  devoted  wife  of  Lord  Rama  Chandra, 
who  is  regarded  as  an  Incarnation  of  God.  She  was  stolen 
by  Ravana,  King  of  Ceylon,  who  brought  her  to  his  capital, 
Lanka.  Hence  the  war  described  in  the  epic  Ramayana, 
which  ended  with  the  destruction  of  Ravana  and  many  of  his 
people. 

888 


CHAPTER    X 
GATHERING  OF  DISCIPLES  AT  THE  TEMPLE 


\ 

SRI  RAMAKRISHNA  was  seated  on  His  seat  as 
usual  with  His  face  to  the  north.  The  western 
and  northern  doors  of  the  apartment  in  which 
He  latterly  passed  His  days  looked  out  on  the 
sacred  waters  of  the  Ganges.  Balaram,  Rak- 
hal,  and  other  devotees  and  visitors  were  seated 
on  a  mat  spread  out  on  the  floor  of  the  room. 
They  were  singing  hymns  to  the  accompani- 
ment of  musical  intruments.  One  of  the  songs 
had  particular  reference  to  the  six  Lotuses  mark- 
ing the  different  stages  of  the  Yogi's  progress 
toward  union  with  the  Universal  Spirit.  At  the 
close  of  this  song  the  Bhagavan  said: 

The  six  Lotuses  mentioned  in  the  Science  of 
Yoga  correspond  to  the  seven  mental  planes 
mentioned  in  the  Vedanta.     When  the  mind  is 
289 


GOSPEL   OF   RAMAKR1SHNA 

immersed  in  worldliness,  it  makes  its  abode  in  the 
Seven  mental  lowest  lotus  at  the  end  of  the  spine, 
planes.  Sexual  desires  rise  when  the  mind 

is  in  the  second  lotus,  the  sexual  organ.  When 
it  is  in  the  third,  the  navel,  the  man  is  taken  up 
with  things  of  the  world — eating,  drinking,  be- 
getting children.  In  the  fourth  mental  plane 
the  heart  of  the  man  is  blessed  with  the  Vision 
of  Divine  Glory  and  he  cries  out:  "What  is  all 
this!  What  is  all  this!"  In  the  fifth  plane 
the  mind  rests  in  the  throat.  The  devotee  talks 
only  on  subjects  related  to  God  and  grows  im- 
patient if  any  other  subject  comes  up  in  the 
course  of  conversation.  In  the  sixth  plane  the 
mind  is  localized  between  the  eyebrows.  The 
devotee  comes  face  to  face  with  God;  only  a 
thin  glass-like  partition,  so  to  speak,  keeps  him 
separate  from  the  Divine  Person.  To  him  God 
is  like  a  light  within  a  lantern,  or  like  a  photo- 
graph behind  a  glass  frame.  He  tries  to  touch 
the  Vision,  but  he  cannot.  His  perception  falls 
short  of  complete  realization,  for  there  is  the 
element  of  self -consciousness,  the  sense  of  "I," 
kept  to  a  certain  extent.  In  the  last  or  seventh 
plane  it  is  perfect  Samadhi.  Then  all  sense- 
consciousness  ceases  and  absolute  God-con- 
sciousness takes  its  place.  In  this  state  the  life 

cpo 


GOSPEL  OF  RAMAKRISHNA 

of  the  saint  lingers  for  twenty-one  days,  after 
which  he  passes  away.  During  these  days  he 
ceases  to  take  any  food.  Milk,  if  poured  into 
his  mouth,  runs  out  and  never  gets  into  the 
stomach. 

The  Bhagavan  continued:    Some  sages,  who 

have  reached  the  seventh  or  highest  plane  and 

have  thus  attained  to  God-conscious- 

Sages  who 

have  reached  ness,  are  pleased  to  come  down  from 
the  seventh  that  spiritual  height  for  the  good  of 
mankind.  They  keep  the  ego  of 
Vidya,  or,  in  other  words,  the  Higher  Self.  But 
•ihis  ego  is  a  mere  appearance.  It  is  like  a  line 
drawn  across  a  sheet  of  water.  Hanuman  was 
blessed  with  the  vision  of  God  both  with  form 
and  without  form ;  but  he  retained  the  ego  of  a 
servant  of  God.  Such  was  also  the  case  with 
the  wise  men  Narada,*  Sanaka,f  Sananda,  and 
Sanat  Kumara  of  ancient  times. 

Here  the  question  was  asked  whether  Narada 
and  others  were  Bhaktas  only  and  not  Jnanis. 
The  Bhagavan  replied :  Narada  and  others 
had  attained  the  highest  knowledge  (Brahma- 
Jnana),  but  still  they  went  on  like  the  murmur- 

*  Narada,  see  note  page  168. 

f  Sanaka,   Sananda,   and   Sanat   Kumara  were   the  three 
Rjshis  or  Seers  of  Truth  in  ancient  India. 
291 


GOSPEL  OF  RAMAKRISHNA 

ing  waters  of  the  rivulet,  talking  and  singing. 
This  shows  that  they  too  kept  this  ego  of 
knowledge.  They  were  Jnanis  (knowers),  but 
they  talked  and  sang  the  praises  of  the  Personal 
God  for  the  good  of  others.  A  steamboat  not 
only  reaches  its  destination  itself  but  also 
carries  numbers  of  people  on  board  to  the  same 
place.  Preceptors  such  as  Narada  are  like 
steamboats. 

The    Avataras    or    Incarnations    of    God   are 

born  with  Divine  powers  and  Divine  qualities. 

They  can  go  anywhere  and  can  stay 

Avataras.  J  . J         . 

in  any  state  or  existence  irom  the 
highest  to  the  lowest.  They  can  stand  on  the 
top  of  the  house  and  come  down  by  the  stairs 
to  the  ground  floor  and  can  go  back  to  the  roof 
again.  They  possess  the  power  both  to  come 
down  and  to  return.  In  a  seven-story  palace 
a  stranger  can  go  only  to  the  outer  quarters, 
but  the  king's  own  child,  the  prince  of  the  house, 
is  free  to  go  to  every  corner. 

.  As  in  fireworks  there  is  a  kind  of  flower-pot 

which  sends  off  one  kind  of  flower  for  a  while, 

,   then  another  kind  and  still  another, 

Avataras  and 

ordinary         possessing,  as  it  were,  an  innumer- 

Jivas.  akje   variety  of  flowers,   so   are  the 

Avataras.    Then  there*  is  another  kind  of  flower- 

292 


GOSPEL   OF  RAMAKRISHNA 

pot  which  when  lighted  burns  a  little  and  then 
goes  off  all  at  once.  Similarly  ordinary  Jivas, 
after  long  practice  and  devotional  exercises,  go 
up  at  once  in  Samadhi  and  do  not  return.  There 
Souk  eter-  is  another  class  who  may  be  called 
naiiy  free.  eternally  free.  From  their  birth  they 
seek  after  God  and  do  not  care  for  anything  of 
the  world.  We  are  told  of  a  fabled  species  of 
birds  called  "Homa,"  which  live  so  high  up  in 
the  heavens,  and  so  dearly  love  those  regions, 
that  they  never  condescend  to  come  down  to 
the  earth.  Even  their  eggs,  which  when  laid 
in  the  sky  begin  to  fall  to  the  earth  by  the  force 
of  gravity,  are  said  to  be  hatched  during  their 
downward  course,  and  the  fledglings,  finding 
that  they  are  falling  down,  at  once  change  their 
course  and  begin  to  fly  upward  towards  their 
home,  drawn  thither  by  instinct.  Men  such  as 
Sukadeva,  Narada,  Jesus,  Sankaracharya  and 
others  are  like  those  birds,  who  even  in  their 
boyhood  give  up  all  attachment  to  the  things 
of  this  world  and  betake  themselves  to  the  high- 
est regions  of  true  Knowledge  and  Divine  Light. 
Those  who  come  with  the  Avataras  are  either 
souls  who  are  eternally  free  or  who  are  born  for 
the  last  time. 

The  holy  men   (Paramahamsas)  may  be  di- 
293 


GOSPFX  OF   RAMAKRISHNA 

vided  into  two  classes.  First,  those  who  de- 
Two  classes  c^are  tne  Supreme  Being  to  be  the 
of  Parama-  Formless  One.  Trailanga  Swami  of 
hamsas.  Benares  belonged  to  this  class.  Gener- 
ally speaking,  holy  men  of  this  class  are  com- 
paratively selfish,  because  they  care  only  for 
the  liberation  of  their  own  souls.  Those  of  the 
second  class  say  that  God  is  with  form  as  well 
as  formless,  and  that  He  manifests  Himself  to 
His  devotees  as  a  Being  with  form.  Have  you 
ever  seen  a  canal  running  over  into  the  water 
of  the  river  with  which  it  is  connected?  The 
canal  has  sometimes  no  trace  left,  being  en- 
tirely one  with  the  river-water.  But  very  often 
there  may  be  noticed  a  slight  movement  in  the 
water  which  proves  its  separateness  from  the 
river.  Pretty  much  the  same  is  the  case  with 
the  Paramahamsa  belonging  to  the  second  class. 
His  soul  becomes  one  with  the  Universal  Spirit. 
Ego  of  knowi-  Still  the  ego  of  knowledge  (Vidya) 
edge-  or  a  slight  trace  of  individuality  is 

kept  to  mark  his  separate  existence  from  the 
Deity. 

Again,  such  a  holy  man  may  be  compared  to 
a  jar  or  pitcher  of  water.     A  pitcher  filled  with 
water  to  the  brim  gives  sound,  only  when  a  por- 
tion of  the  water  is  poured  out  into  another 
294 


GOSPEL  OF   RAMAKRISHNA 

vessel.  Similarly  the  Paramahamsa  keeps  silent 
except  when  his  water  of  wisdom  is  poured  out 
into  the  soul  of  the  disciple.  Thus  he  retains 
the  ego  of  knowledge  for  the  purpose  of  teaching 
others. 

Again,  suppose  a  person  digs  a  well.  He  is 
thirsty  and  drinks  of  the  water  of  that  well. 
Yet  when  his  thirst  is  quenched  it  is  not  un- 
usual for  such  a  person  to  keep  the  digging 
implements, — the  hack,  the  shovel,  the  spade, — 
for  the  sake  of  others  who  may  want  them  for 
the  same  purpose.  In  the  same  way  a  Para- 
mahamsa of  the  second  class,  who  may  have 
drunk  of  the  waters  of  Everlasting  Life  and 
have  thus  quenched  his  spiritual  thirst,  is  often 
anxious  to  do  good  to  mankind.  With  this  in 
view  he  retains  the  ego  of  Knowledge,  the  ego 
of  Love,  and  the  ego  of  the  Preceptor. 

Some  persons  eat  mangoes  and  then  remove 
all  traces  of  eating  by  wiping  the  mouth  with  a 
Helping  napkin.  They  care  only  for  their 
others.  own  pleasure.  But  there  are  others 

who  let  people  know  that  they  have  eaten  man- 
goes and  are  willing  to  share  their  pleasure  with 
them.  Similarly  there  are  Jnanis  who  enjoy 
Divine  Communion,  and  do  not  think  of  speak- 
ing about  it  to  others ;  but  it  was  different  with 
295 


GOSPEL  OF  RAMAKRISHNA 

the  Gopis  of  Vrindavan.  They  not  only  enjoyed 
communion  with  Krishna,  the  God  Incarnate, 
but  were  willing  to  share  their  happiness  with 
others. 

Communion  with  God  may  be  compared  to 
the  process  of  involution.  When  one  corn- 
Divine  com-  munes  with  the  Supreme  Being  one's 
munion.  personality  becomes  absolutely  united 
with  the  Divine  Personality.  This  is  the  state 
of  Samadhi.  Then,  again,  when  one  returns  to 
the  human  plane  and  comes  back  to  the  starting- 
point  one  sees  that  the  world  and  the  ego  or 
self  are  evolved  from  the  same  Supreme  Being; 
and  that  God,  man  and  nature  are  interrelated, 
so  that  if  you  hold  on  to  one  of  them  you  realize 
the  others. 

Call  with  Bhakti  (love)  upon  His  Hallowed 
Name  and  the  mountain  of  your  sins  shall  dis- 
appear as  a  mountain  of  cotton-wool 
wil1  vanish  in  an  instant  if  it  catches 
one  spark  of  fire.  Worship  through 
fear  of  hell-fire  is  intended  for  beginners. 

Then  turning  to  some  of  the  company  present 
who  were  singing,  the  Bhagavan  said:  "Will 
you  sing  songs  which  describe  the  enjoyment 
that  is  realized  by  the  human  soul  after  God- 
vision?  Rakhal  (Swami  Brahmananda,  one  of 
296 


GOSPEL  OF  RAMAKRISHNA 

His  young  disciples) ,  do  you  remember  the  song 
sung  the  other  day  at  Nobin  Neogi's  house, 
'Be  intoxicated  with  the  joy  of  the  Lord'?  " 

One  of  the  company  then  said:  Revered  Sir, 
may  we  be  favored  with  a  song  from  Thee  ? 

Bhagavan:  What  shall  I  sing?  I  sing  pretty 
much  like  yourselves.  Very  well;  when  the 
time  comes,  I  will  sing.  So  saying,  He  re- 
mained silent  for  a  while. 

The  first  song  that  He  then  sang  was  about 
Sri  Chaitanya  Deva  and  Sri  Krishna,  that  is, 
from  the  point  of  view  of  the  Vaishnavas  (dual- 
istic  Bhaktas).  The  last  was  regarding  the 
Divine  Mother. 

SONG 
THE  DEVOTEE  AND  HER  ECSTATIC  LOVE 

1.  The  waves  of  the  Divine  Love  come  dashing 

against  my  body.  The  swell  of  the  Sea 
of  Love  causes  the  fall  of  the  unrighteous; 
nay,  it  drowns  the  whole  universe. 

2.  I  think  of  diving  deep  near  the  bottom  of 

the  Sea,  but  the  alligator  of  ecstasy  has 
swallowed  me  up.     Who  is  there  to  feel 
for  me  and,  holding  me  by  the  hand,  drag 
me  out  of  the  water? 
297 


GOSPEL  OF  RAMAKRISHNA 

SONG 

THE  MOTHER  OF  THE  UNIVERSE,  AND  THE  MA- 
CHINE OF  THE  HUMAN  BODY 

1 .  What  a  fine  machine  of  the  human  body  hath 

the  Divine  Mother  made ! 
How  wonderful  are  the  sports  She  is  playing 
through  the  machine  only  six  feet  long! 

2.  Dwelling  within  the  machine,  She  holds  in 

Her  hand  the  string  that  sets  it  in  motion ; 
but  the  machine  thinks:  "I  move  by  my 
own  will,"  not  knowing  Who  causes  it  to 
move. 

3.  The   "machine"  that  has  realized  Her  will 

not  have  to  be  born  again.  She  Herself 
is  tied  in  some  machines  by  the  string  of 
Bhakti  (love). 

ii 

At  the  end  of  the  song  the  Bhagavan  was  in 
Samadhi.  His  eyes  were  fixed  and  half -closed. 
His  pulse  and  the  heart-beat  were  suspended. 
Sense-consciousness  had  left  Him,  giving  place 
to  pure  God-consciousness.  Returning  a  little 
to  the  semiconscious  state  He  talked  to  the 
Holy  Mother,  saying:  Do  not  trouble,  O  Mother! 
298 


GOSPEL  OF  RAMAKRISHNA 

Come  down  to  this  plane.  Be  still,  O  Mother! 
What  Thou  wishest,  O  Mother,  for  everybody 
shall  come  to  pass!  What  shall  I  say  to  these 
people  ? 

Nothing    can    be    achieved    in    the    path    of 
spirituality  without  discrimination  (between  the 

Discrimination Real  and  the  unreal)  and  renuncia- 
andrenuncia-  tion  (non-attachment  to  riches, 
honor,  sensual  pleasures).  Renuncia- 
tion is  of  many  kinds.  One  kind  springs  from 
the  acute  pain  due  to  worldly  misery.  But  the 
better  kind  of  renunciation  arises  from  the 
realization  that  all  worldly  blessings  are  unreal 
even  when  they  are  within  reach.  Thus,  hav- 
ing all,  the  man  renounces  everything  for  the 
sake  of  God. 

Everything  rests  upon  time.     For  all  religious 
awakening  we  must  wait.     But  in  the  mean- 
while  the   precepts   of   a   Guru,   the 

Time  neces-  .    , 

saryfor  spiritual  teacher,  should  be  carefully 
religious  followed,  for  the  impression  of  these 

awakening.     'j|  .  . 

precepts  in  the  mind  or  a  worldly  man 
may  be  of  great  help  in  time  of  need.  Another 
reason  is  that  constant  hearing  of  those  pre- 
cepts may  gradually  remove  the  evil  effects  of 
worldly  attachment.  As  the  effects  of  drunken- 
ness can  be  removed  by  making  the  drunkard 
299 


GOSPEL  OF  RAMAKRISHNA 

drink  rice-water,  so  the  intoxication  of  the 
worldly-minded  people  can  be  cured  by  the 
constant  hearing  of  the  precepts  of  a  holy  Guru. 
The  number  of  those  who  attain  Divine  Wisdom 
is  very  limited.  So  the  Gita  says:  "Among 
thousands  a  few  only  strive  for  the  realization 
of  God,  and  among  thousands  of  such  seekers 
after  Truth  a  few  succeed  in  reaching  the 
goal."  The  more  a  person  is  attached  to  the 
Worldly  at-  WOI~ld,  "the  less  is  he  likely  to  attain 
tachmentand  Divine  Wisdom.  The  less  his  attach- 
reaization.  ment  jS)  the  more  is  the  probability 
of  his  getting  it.  Thus,  wisdom  may  be  said 
to  vary  directly  as  non-attachment  to  the  world, 
its  pleasures,  its  riches,  and  inversely  as  attach- 
ment to  the  world. 

There  are  different  stages  of  spirituality. 
First,  there  is  the  state  of  being  struck  speech- 
stages  of  less  at  the  thought  or  realization  of 
spirituality.  the  Absolute  Brahman, — Existence, 
Knowledge  and  Bliss.  This  is  the  utmost  point 
as  regards  love  of  God  that  can  be  reached  by 
ordinary  mortals.  Second,  there  is  the  state  of 
ecstatic  love.  This  is  attainable  only  by  a  few. 
They  are  human  beings  with  extraordinary, 
original  powers  and  entrusted  with  a  Divine 
commission.  Being  heirs  of  Divine  powers  and 
300 


GOSPEL  OF  RAMAKRISHNA 

glories,  they  form  a  class  of  their  own.  To  this 
class  belong  the  Incarnations  of  God  like  Christ, 
Krishna,  Buddha,  and  Chaitanya  and  their  dev- 
otees of  the  highest  order. 

The  two  characteristics  of  ecstatic  love  are, 

first,   the  forgetf ulness   of  the   external  world, 

and  second,  the  forget  fulness  of  one's 

Ecstatic  love. 

own  body  which  is  so  dear  to  one. 
The  first  is  like  the  unripe  mango,  the  second  is 
like  the  ripe  mango.  Ecstatic  love  of  God  is 
like  a  string  in  the  hands  of  the  Bhakta  which 
binds  God.  The  devotee  holds  the  Lord  under 
his  control,  so  to  speak.  The  Lord  must  come 
to  him  whenever  he  calls  out  to  Him.  In  Per- 
sian books  it  is  written  that  within  the  flesh  are 
the  bones,  within  the  bones  is  the  marrow, 
within  the  marrow,  the  last  and  innermost  of 
all,  is  this  ecstatic  love.  Sri  Krishna  is  called 
"Tribhanga,"  that  is,  the  usual  posture  of  His 
body  is  bent  in  three  different  angles.  Now  a 
soft  substance  alone  can  take  such  an  angular 
shape,  so  this  form  of  Sri  Krishna  implies  that 
His  whole  being  must  have  been  made  very 
tender  by  this  ecstatic  love. 

Chaitanya  Deva  was  the  incarnation  of  Divine 
Love  or  Bhakti.     He  came  to  teach  mankind 
true  Bhakti.     He  used  to  have  three  states  of 
301 


GOSPEL  OF  RAMAKRISHNA 

consciousness  in  ecstasy.    First,  consciousness  of 
the  gross  and  subtle  body.      At  this 

Three  states  / 

of  conscious^    time   he  would   repeat  the  Name  ot 

ness  in  -j-^g  Lord  and  sing  His  praises  in  San- 

ecstasy. 

kirtan.       Second,     consciousness     of 

the  causal  body  alone.  In  this  state  he  would 
become  intoxicated  with  ecstatic  joy,  and  re- 
taining partial  consciousness  of  the  external, 
he  would  dance  in  company  with  other  Bhaktas. 
Third,  consciousness  of  the  Absolute.  In  this 
state  he  would  enter  into  the  highest  realm  of 
Samadhi,  and  rising  above  all  sense-conscious- 
ness, his  body  would  remain  apparently  lifeless. 
These  states  correspond  to  the  five  sheaths  of 
the  soul  in  Vedanta.  According  to  Vedanta 
the  gross  body  includes  the  material  form  which 
is  the  outermost  sheath  and  the  sheath  of  Prana 
or  the  sense-organs  and  sense-powers.  The 
subtle  body  includes  two  sheaths,  mental  and 
intellectual.  The  causal  body  is  the  sheath  of 
joyfulness.  Beyond  these  five  is  the  true  Self, 
the  Absolute.  When  the  mind  reaches  this 
state ,  the  highest  Samadhi  or  God-consciousness 
is  the  result. 

How  to  pray  is  the  next  question.     Let  us 
not  pray  for  things  of  this  world,  but  pray  like 
Narada.      Narada  said  to   Rama  Chandra:  "0 
302 


GOSPEL  OF  RAMAKRISHNA 

Rama,  grant  that  I  may  be  favored  with  Bhakti, 
love,  devotion  and  self -surrender 
'  to  the  Lotus  of  Thy  feet."  "Be 
it  so,"  said  Rama.  "But  wilt  thou  not  ask  for 
anything  else?"  Narada  replied:  "Lord,  may 
it  please  Thee  to  grant  that  I  may  not  be  at- 
tracted by  Thy  Maya,  which  fascinates  the 
creatures  of  this  world."  Rama  Chandra  said 
once  more:  "Be  it  so,  Narada;  but  wilt  thou 
not  ask  for  something  else?"  Narada  replied: 
"No,  Lord,  that  is  all  I  pray  for." 

Jnana  (knowledge)  varies  in  degree  and  kind. 
There  is  first  the  knowledge  belonging  to  men  of 
Degrees  of  the  world — ordinary  mortals.  This 
knowledge.  knowledge  is  not  sufficiently  power- 
ful. It  may  be  compared  to  the  light  of  a  lamp 
which  illumines  only  the  inside  of  a  room.  The 
knowledge  of  a  Bhakta  (devotee)  is  a  stronger 
light  and  may  be  compared  to  the  light  of  the 
moon  which  causes  to  be  visible  things  outside 
the  room  as  well  as  those  inside  of  it.  But  the 
Jnana  of  an  Incarnation  of  God  is  still  more 
powerful  and  it  thus  may  be  likened  to  a  yet 
stronger  light, — the  resplendent  glory  of  the  sun. 
Such  light  is  the  illuminator  of  the  moon  as  well 
as  of  the  whole  world.  Nothing  is  problematic 
to  the  Divine  Incarnation  (Avatara).  He 
3°3 


GOSPEL  OF  RAMAKRISHNA 

solves  the  most  difficult  problems  of  life  and 
soul  as  the  simplest  things  in  the  world.  His  ex- 
position of  the  most  intricate  questions  in  which 
humanity  is  interested  is  such  as  a  child  can 
follow.  He  is  the  sun  of  Divine  Knowledge 
whose  light  dispels  the  accumulated  ignorance 
of  ages. 

So  long  as  the  man  is  immersed  in  worldli- 
ness   he    cannot    attain    to    Knowledge    Divine 

and  cannot  see  God.  Does  muddy 
knowledge  water  ever  reflect  the  sun  or  any  sur- 
andthe  rounding  object  ?  Spiritual  knowledge 

is  occasionally  visible  in  worldly  peo- 
ple, but  very  seldom.  It  does  not  last  long.  It 
is  like  the  light  of  a  lamp.  No,  no,  it  is  like  a  ray 
of  the  sun — as  if  a  ray  were  coming  through  a 
very  small  hole  in  the  wall.  Worldly  people 
repeat  the  Holy  Name  of  the  Lord,  but  there  is 
no  longing  in  the  heart.  They  have  no  per- 
sistence. Whether  they  attain  or  not,  they  do 
not  care.  They  are  bound  by  Karma  and  must 
reap  the  results  of  their  works.  Is  there  no 
remedy  for  this  state,  no  hope  for  the  worldly 
man?  Yes,  there  is.  Drop  a  purifying  agent, 
say  a  piece  of  alum,  into  muddy  water;  the 
water  is  purified  and  the  impurities  settle  down 
at  the  bottom  of  the  vessel.  Discrimination  of 
3°4 


GOSPEL  OF  RAMAKRISHNA 

the  Real  from  the  unreal  phenomenal  universe 
and  non -attachment  to  the  world  are  the  two 
purifying  agents.  Thus  it  is  that  the  worldly 
man  ceases  to  be  worldly  and  becomes  pure. 

Worldly  people  have  the  knowledge  of  diver- 
sity, which  is  the  same  as  ignorance.  But  true 
knowledge  makes  one  realize  the  unity  of  ex- 
istence. "This  is  gold,  that  is  brass"  is  igno- 
rance, while  "all  is  gold"  is  true  knowledge.  All 
differentiation  ceases,  when  true  knowledge 
comes. 

Sankara  *  was  a  great  Jnani.  He  had  true 
Self -knowledge ;  he  realized  one  Brahman  every - 
Sankaraand  where  and  in  all  beings.  He  recog- 
the  Pariah.  nized  no  distinction  in  caste  or  creed. 
At  one  time,  however,  he  had  the  consciousness 
of  difference;  he  would  differentiate  a  pariah 
from  a  high -caste  Brahmin  or  a  sage.  He 
would  not  touch  a  pariah  after  bathing  in  the 
sacred  river  Ganges.  One  day  a  pariah  was 
carrying  animal  flesh  along  the  river  bank  as 
Sankara  was  coming  from  his  bath  and  the 
pariah  ran  against  him.  Sankara  exclaimed: 
"Sirrah,  how  darest  thou  touch  me?"  The 
pariah  replied:  "Neither  hast  thou  touched  me 

*  Sankara,  same  as  Sankaracharya.     See  note  p.  279. 
3°5 


GOSPEL   OF   RAMAKRISHNA 

nor  have  I  touched  thee.  The  Atman  is  pure. 
it  is  neither  body  nor  the  elements  of  the  body. 
It  is  far  above  the  twenty-four  categories  of  the 
universe.  Thou  art  the  real  Atman:  so  am  I. 
How  can  I  touch  thee?"  Sankara  bowed  down 
before  the  pariah  and  lo!  the  pariah  trans 
figured  himself  into  Shiva,  the  Lord  of  wisdom. 
At  that  moment  Sankara's  spiritual  eyes  were 
open  and  he  realized  the  absolute  oneness  of  the 
Atman.  "I  am  pure  and  spotless  Atman, 
eternally  free":  this  is  the  nature  of  true  Self- 
knowledge. 

Spiritual  practices  (Sadhana)  are  absolutely 
necessary  for  Self-knowledge;  but  if  there  be 
Spiritual  perfect  faith,  then  a  little  practice 
practices.  wj^  be  enough.  One  must  have  faith 
in  the  words  of  the  Guru  or  spiritual  master. 
Vyasa  *  was  about  to  cross  the  river  Jamuna. 
At  this  moment  the  Gopis  (shepherdesses)  ar- 
rived. They  also  wished  to  go  across,  but  there 
was  no  ferry-boat.  They  asked  Vyasa,  "Lord, 
what  shall  we  do?"  Vyasa  replied:  "Do  not 
worry,  I  will  get  you  across  the  river;  but  I  am 
Vyasa  and  very  hungry.  Can  you  give  me  some- 
the  Gopis.  thing  to  eat?"  The  Gopis  had  with 
them  a  quantity  of  milk,  cream  and  fresh  butter. 

*  Vyasa,  see  note  p.  108. 
306 


GOSPEL  OF  RAMAKRISHNA 

He  consumed  them  all.  The  Gopis  then  asked: 
"What  about  crossing  the  river?"  Vyasa 
stood  near  the  edge  of  the  water  and  prayed: 
"O  Jamuna!  as  I  have  not  eaten  anything 
to-day,  by  that  virtue  I  ask  Thee  to  divide  the 
waters,  so  that  we  can  walk  across  Thy  bed  and 
reach  the  other  side."  No  sooner  did  he  utter 
these  words  than  the  waters  parted  and  the  dry 
bed  was  laid  bare.  The  Gopis  were  amazed. 
They  thought:  "How  could  he  say,  'as  I  have 
not  eaten  anything  to-day,'  when  just  now  he 
has  eaten  so  much?"  They  did  not  see  that 
this  was  a  proof  of  firm  faith;  that  Vyasa  had 
the  faith  that  he  did  not  eat  anything,  but  that 
the  Lord  who  dwelt  within  him  was  the  real 
Eater. 

The  first  stage  of  spiritual  practice  is  associa- 
tion with  spiritual  people,  the  company  of  holy 
stages  of  spir-  men.  The  second  stage  is  faith  in 
ituai  practice,  things  relating  to  the  Spirit.  The 
third  stage  is  single-minded  devotion  to  one's 
Ideal.  The  Ideal  may  be  one's  Guru,  the 
spiritual  teacher,  the  Impersonal  Brahman,  the 
Personal  God  or  any  of  His  manifestations.  The 
fourth  stage  is  the  state  of  being  struck  speech- 
less at  the  thought  of  God.  The  fifth  stage, 
when  the  feeling  of  devotion  to  God  reaches  the 
307 


GOSPEL  OF  RAMAKRISHNA 

highest  point;  it  is  called  Mahabhava.  The 
devotee  sometimes  laughs,  sometimes  weeps 
like  a  madman.  He  loses  all  control  over  his 
body.  This  state  is  not  attained  by  ordinary 
human  beings  who  are  not  capable  of  conquer- 
ing the  flesh.  It  is  reached  by  Incarnations  of 
God  who  appear  in  this  world  for  the  salvation 
of  mankind.  The  sixth  stage,  Prema  or  ecstatic 
love,  goes  hand  in  hand  with  Mahabhava.  It 
is  the  most  intense  love  of  God  and  is  strictly 
the  highest  state  of  spirituality.  The  two 
marks  of  this  stage  are  the  forgetfulness  of  this 
world  and  the  forgetfulness  of  self,  which  in- 
cludes one's  own  body. 

After  delivering  this  sermon,  the  Bhagavan 
said  to  His  audience  that  He  would  be  glad  to 
answer  any  question.  But  none  was  asked,  so 
the  Bhagavan  continued: 

Knowledge  (Jn&na)  cannot  be  communicated 
all  at  once.     Its  attainment  must  be  gradual. 
Attainment      Suppose  a  fever  is  of  a  severe  type 
of  knowledge   The  doctor  would  not   give   quinine 
under  such  circumstances.    He  knows 
that  such  a  remedy  would  do  no  good.     The 
fever  must   first   leave   the   patient,  which  re- 
quires  time,    and   then   the    quinine   will   take 
effect.     Sometimes  the  fever  will  go  off  without 
308 


GOSPEL  OF   RAMAKRISHNA 

the  help  of  quinine  or  any  other  medicine.  Pre- 
cisely the  same  is  the  case  with  the  man  who 
seeks  for  knowledge.  To  him  religious  precepts 
often  prove  useless  so  long  as  he  is  immersed  in 
worldliness.  Allow  him  a  certain  time  for  en- 
joyment of  the  things  of  the  world,  then  his 
attachment  to  the  world  will  gradually  wear  off. 
This  is  exactly  the  moment  for  the  success  of 
any  religious  instructions  that  may  be  given  to 
him.  Till  then  all  such  instructions  will  be 
entirely  thrown  away  like  pearls  before  swine. 
Many  come  to  me  and  I  have  observed  how  some 
of  them  are  anxious  to  listen  to  my  words. 
But  others  of  the  company  appear  to  be  rest- 
less and  impatient  in  my  presence.  They  say 
to  their  friends  in  whispers:  "Let  us  go,  let  us 
go.  Well,  if  you  wish  to  stay,  we  will  go  to  the 
boat  and  wait  for  you  there. ' '  Spiritual  awaken- 
ing is  very  much  a  question  of  time.  The 
teacher  is  a  mere  help.  - 
The  meeting  then  broke  up. 

ii 

Sri  Ramakrishna  (to  a  diseiple) :   The  fact  is^ 
Karma  (past   all  this  desire  for  knowledge  or  for 
actions).         freedom  depends  upon  one's  Karma 
in  one's  previous  incarnations. 
309 


GOSPEL  OF  RAMAKRISHNA 

Disciple:  Yes,  Bhagavan,  it  is  so  difficult  to 
understand  one's  self.  We  see  the  self  only  as 
it  appears  to  us.  Behind  it  there  may  be  a 
hundred  previous  incarnations.  We  walk  upon 
the  floor  of  a  house  but  we  never  stop  to  see  how 
it  is  made  and  what  various  things  are  beneath 
it. 

The  Bhagavan  smiled  at  the  disciple  and  left 
His  seat.  He  went  out  into  the  veranda  next 
to  the  western  door  of  His  room  and  for  a  time 
looked  on  the  sun  which  was  sinking  rapidly 
towards  the  horizon.  Then  He  gazed  down 
upon  the  holy  waters  of  the  sacred  stream  be- 
fore Him.  A  disciple  was  walking  alone  in 
front  of  the  Temple  on  the  embankment  of  the 
Ganges.  He  was  watching  Balaram  and  others 
getting  into  a  boat  to  return  to  Calcutta.  It 
being  midsummer,  the  sacred  waters  of  the 
river  were  broken  into  waves.  The  day  was 
drawing  to  its  close,  it  was  past  five,  the  sky 
was  cloudy  and  the  clouds  presented  a  most 
wonderful  sight,  especially  towards  the  north. 
In  the  foreground  were  the  Panchavati,  backed 
by  a  line  of  tall  willow  trees,  with  the  silver 
stream  flowing  past  on  their  right.  In  the  back- 
ground were  the  beautiful  dark  blue  clouds  and 
the  dark  stream  beneath. 
310 


GOSPEL  OF  RAMAKRISHNA 

The  disciple  was  looking  on  this  charming 
scene.  Suddenly  his  attention  was  arrested  by 
the  Bhagavan  coming  from  the  south  in  the 
direction  of  the  Panchavati  and  the  willow  trees. 
As  Sri  Ramakrishna,  smiling  like  a  child  of  five, 
came  up,  the  beautiful  picture  seemed  to  be 
more  than  complete.  There  was  the  universe 
on  the  one  hand,  and  on  the  other  the  One  Soul 
who  reflected  the  universe  and  saw  it  in  its  real 
nature.  Yes,  the  disciple  felt  that  in  that 
Presence  he  was  as  near  the  solution  of  the 
problem  of  life  as  he  could  be.  It  was  this 
Presence  that  made  everything — the  images  of 
gods  and  goddesses,  men,  women  and  children, 
trees,  flowers,  leaves,  every  inch  of  ground  in 
that  Temple  instinct  with  spirituality  and  full 
of  the  Joy  of  the  Lord.  Yes,  he  felt  truly  that 
it  was  the  God-Man  before  him  that  had  thrown 
an  irresistible  charm  over  everything  in  that 
wonderful  place- — over  every  object,  divine  or 
human,  animate  or  inanimate,  seen  by  the 
outer  or  by  the  inner  eye,  from  the  dust  under 
His  Hallowed  Feet  to  those  sacred  images  wor- 
shipped in  the  Temple  or  perceived  by  looking 
within  that  other  temple,  the  body  of  man,  that 
veritable  "revelation  in  the  flesh."  He  felt 
like  one  spell-bound  in  that  Presence! 
3" 


GOSPEL  OF  RAMAKRISHNA 


ill 

It  was  evening.  After  the  usual  prayers  and 
other  religious  exercises  enjoined  on  the  pious 
Hindu  were  over,  there  was  yet  another  meeting 
between  the  Master  and  the  same  disciple.  The 
disciple  then  asked,  referring  to  the  apparently 
contradictory  systems  of  religious  faith  among 
the  Hindus:  Bhagavan,  is  this  a  contradiction: 
some  among  the  Hindus  hold  that  Sri  Krishna 
is  identical  with  Kali,  the  Divine  Mother,  while 
others  hold  that  Sii  Krishna  is  the  Atman,  the 
Absolute,  and  that  Radha  is  Chitsakti,  the 
self-conscious  Power  that  rules  the  universe, 
the  Creator,  Preserver  and  Destroyer,  the  Per- 
sonal God? 

Bhagavan:  The  former  view  is  that  of  the 
Devi  Puran.  Be  it  so,  but  there  need  be  no 
Qod  is  contradiction.  God  is  Infinite.  Infi- 

infinite.  n{^e  are  the  Forms  in  which  He  mani- 
fests Himself.  Infinite  also  are  the  ways  leading 
to  Him. 

Disciple:  Oh,  I  see!  The  end  in  view  is  to 
get  on  the  roof  of  the  house.  The  means  may 
be  various,  as  Thou  hast  often  said, — a  single 
rope,  a  bamboo,  a  wooden  ladder,  or  a  staircase? 

Bhagavan:  Quite  so.  That  you  can  under- 
312 


GOSPEL  OF  RAMAKRISHNA 

stand  this  so  quickly  is  due  to  the  Grace  of  God. 
Without   His   Grace   doubt   is   never 

Grace  of  God. 

cleared  up.  Our  attitude  towards 
God  should  be  like  that  of  Hanuman.  who  said 
to  Rama  Chandra:  "Lord,  I  care  not  for  a 
special  time  or  place  for  meditation.  What 
alone  I  am  concerned  with  is  to  meditate  upon 
Thee." 

Suppose  you  go  into  a  garden  to  eat  mangoes. 
Is  it  necessary  for  you  first  to  count  the  number 
Love  of  God  °f  trees  in  the  garden,  which  may  be 
the  one  thing  many  thousands,  then  the  number 
of  branches,  which  may  be  hundreds 
of  thousands  ?  Certainly  not ;  you  should  at 
once,  on  the  contrary,  proceed  to  eat.  In  the 
same  way,  it  is  useless  to  enter  into  all  sorts  of 
discussions  and  controversies  regarding  God, 
which  would  only  cause  a  waste  of  time  and 
energy.  One's  present  and  most  important 
duty  is  to  love  God,  to  cultivate  Bhakti  or 
devotion. 

Disciple:  Bhagavan,  I  greatly  desire  that  my 
work  in  the  world  should  become  a  little  less 
than  now.  The  pressure  of  work  stands  in  the 
way  of  one's  giving  one's  whole  mind  to  God, 
does  it  not  ? 

Bhagavan:  Oh  yes,  no  doubt  that  is  so;  but 
3T3 


GOSPEL    OF    RAM  \KRISHN  A 

a  wise  man  may  work  unattached  and  then  work 
will  not  do  any  harm  to  him. 

Disciple:  But  that  depends  upon  the  posses- 
sion of  an  extraordinary  power  of  will  derived 
from  the  realization  of  God.  First  realization 
of  God,  then  work  without  attachment.  Is  it 
not  so,  Bhagavan? 

Sri  Ramakrishna:  I  must  say  you  are  right. 
But  the  probability  is,  you  must  have  desired 
Power  of  these  things  in  your  previous  incar- 
desire.  nations.  This  reminds  me  of  the 

story  narrated  in  one  of  the  Sacred  Books.  It 
is  said  that  Sri  Krishna  had  made  his  abode  in 
the  heart  of  Radha;  so  long  there  was  no  Lild 
(the  life  of  sport  that  he  lived  in  Vrindavan). 
But  he  felt  the  desire  to  take  the  form  of  a 
human  being;  the  consequence  of  this  desire 
was  that  he  came  to  Vrindavan.  Such  is  the 
power  of  desire.  Your  duty  now  is  to  pray 
without  ceasing  for  love  of  God,  so  that  the 
bondage  of  work  shall  gradually  fall  off. 

Disciple:  Is  it,  Bhagavan,  the  duty  of  the 
householder  to  save  against  a  rainy  day? 

Bhagavan:     Try    to    follow    the    precept    of 

Cast  all  care    Jodrichchdldbha,     that     is,     availing 

on  God.          oneself  of  things  that  come  naturally 

in    one's    way    without    one's    having    to    put 

3M 


GOSPEL   OF   RAMAKRISHNA 

forth  any  efforts  for  the  attainment  of  those 
things.  Do  not  take  so  much  thought  for 
things  of  that  kind,  such  as  saving  against  a 
rainy  day.  Cast  your  cares  on  God.  What  do 
you  think  takes  place  at  the  time  of  my 
Samadhi  ? 

Disciple :  Thy  spirit  is  then  in  the  sixth  plane 
mentioned  in  the  Vedanta.  Then  Thou  comest 
down  to  the  fifth  plane  when  Thou  beginnest  to 
talk. 

Bhagavan:  I  am  only  a  humble  instrument 
in  His  hands.  He  is  doing  all  these  things.  I 
do  not  know  anything. 

Disciple:  Because  of  this  wonderful  self- 
abnegation  all  people  are  drawn  to  Thee.  Thou 
didst  say  that  Maya  is  attachment  to  one's  own 
relatives  and  friends,  but  Daya  is  love  extend- 
ing to  all  mankind — even  to  all  God's  creatures. 
I  do  not  understand  the  difference.  Is  not 
Daya  a  feeling  which  makes  a  man  cling  to  the 
world  ? 

Bhagavan:  Daya  is  not  a  bad  feeling.  On 
the  contrary  it  is  elevating  and  leads  one  God- 
ward.  Do  you  believe  in  God  with  form  or 
without  form? 

Disciple:  I  go  so  far  as  the  attributes.  God 
has  attributes.  So  far  I  see  clearly  enough.  But 
3*5 


GOSPEL   OF  RAMAKRISHNA 

is  it  not  a  fact  that  it  is  impossible  to  think  of 
the  "Formless"  without  the  help  of  a  form? 
In  any  case,  we  have  to  go  through  forms  and 
symbols. 

Bhagavan  (smiling) :  You  see  that  I  lay 
stress  upon  the  worship  of  God  with  form  as 
eminently  favorable  for  the  cultivation  of 
devotion. 

Disciple :  .Is  Pandit  Sasadhar  *  making  any 
progress  in  this  direction, — in  the  culture  of 
Bhakti  or  devotion? 

Bhagavan:    Yes;    but  his  tendency  is  in  the 

direction    of    the    path    of    knowledge.     These 

men  belong  to  a  class  of  their  own.     They  do 

not  see  that  this  way  is  exceedingly  difficult. 

It  is  sufficient  if  one  can  give  up  the 

Renunciation.  .  . 

world    in    the    mind.     Outward    re- 
nunciation is  not  absolutely  necessary. 

Disciple:  What  Thou  sayest  is,  as  it  seems  to 
me,  intended  for  the  weak.  For  men  of  the 
highest  class  is  meant  renunciation  in  the  strict 
sense  of  the  word.  They  must  give  up  the 
world  not  only  in  their  mind  but  also  out- 
wardly. 


*  See  page  262, 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan:  You  have  heard  all  about  renun- 
ciation as  I  have  taught  it. 

Disciple:  Yes,  Bhagavan,  I  understand  by 
renunciation  not  only  the  absence  of  attach- 
ment to  things  of  this  world.  It  is  non-attach- 
ment to  things  of  this  world  plus  something. 
That  something  is  the  love  of  God. 

Bhagavan:  You  are  right.  I  am  glad  that 
you  see  this.  God-vision  cannot  be  made  clear 
state  of  God-  to  others.  The  state  of  things  that 
vision.  comes  about  may,  however,  be  de- 

scribed to  a  certain  extent.  You  have  no 
doubt  been  to  the  theatre  to  witness  a  dramatic 
performance.  Before  the  performance  com- 
mences, you  must  have  noticed  that  the  people 
are  very  busy  talking  to  one  another  on  a 
variety  of  subjects, — politics,  household  affairs, 
official  business.  But  no  sooner  does  the  drop- 
curtain  go  up  and  mountains,  cottages,  rivers, 
men  are  presented  to  view  than  all  noise  ceases, 
all  conversation  ends  and  each  individual 
spectator  is  all  attention  to  the  novel  scene  that 
is  being  enacted  before  him.  Pretty  much  the 
same  is  the  state  of  him  who  is  blessed  with 
God- vision. 

Disciple:  Ecstatic  love  of  God,  as  Thou  hast 
said  this  day,  is  the  string  with  which  to  bind 
31? 


GOSPEL  OF  RAMAKRISHNA 

the  God  of  love.  With  such  love  one  may  be 
sure  of  seeing  God.  But  the  question  is  whether 
such  love  is  within  the  reach  of  the  man  of  the 
world  (Grihastha). 

The  Bhagavan  remained  silent. 


CHAPTER    XI 

SRI  RAMAKRISHNA  AT  THE  SINTI  *  BRAHMO- 
SAMAj 


BHAGAVAN  SRI  RAMAKRISHNA  had  been  asked 
to  attend  the  anniversary  meeting  of  the  Brah- 
mo-Samaj,  which  that  year  was  held  in  the 
beautiful  garden-house  of  a  gentleman  named 
Veni  Babu.f  The  morning  service  was  over 
when  the  Bhagavan  arrived  in  a  carriage  with 
certain  of  His  disciples  and  took  His  place  on  a 
raised  seat  set  apart  for  Him  on  the  veranda 
overlooking  a  large  quadrangle.  Crowds  of  dev- 
otees, followers  and  members  of  the  Brahmo- 
Samaj  gathered  round  Him  in  a  circle.  The 
prayers,  music  and  other  exercises  of  a  devo- 

*  Sinti,  a  village  about  four  miles  north  of  Calcutta, 
f  Veni  Babu  was  a  follower  of  the  Brahmo-Samaj.      He 
regarded  Ramakrishna  as  the  most  Divine  man  of  the  age. 


GOSPEL  OF  RAMAKRISHNA 

tional  nature  then  continued.  On  hearing  the 
music,  Sri  Ramakrishna  went  into  Samadhi  and 
remained  motionless  for  some  time.  Then  re- 
gaining His  sense-consciousness,  He  opened  His 
mouth  and  in  rapt  tones  began  to  speak  thus : 

The  realization  of  God  is  not  the  same  as 
psychic  power.  There  are  many  Yoga  powers, 
Psychic  but  do  you  remember  what  Krishna 

powers.  sajd  to  Arjuna  about  them?  When 

you  see  one  who  exercises  any  of  these  powers, 
you  may  know  that  such  a  one  has  not  realized 
God,  because  the  exercise  of  these  powers  re- 
quires egotism  (Ahamkara) ,  which  is  an  obstacle 
in  the  path  of  supreme  realization. 

There  is,  indeed,  great  danger  in  possessing 
psychic  powers.  Totapuri  thus  taught  me 
Dan  erof  ^is  truth :  A  Siddha  (a  man  who 
psychic  had  absolute  control  over  psychic 

phenomena)  was  sitting  on  the  sea- 
shore. Suddenly  there  arose  a  violent  storm, 
which  caused  him  great  distress.  Desiring  to 
stop  it,  he  exclaimed:  "Let  this  storm  cease!" 
His  command  was  instantly  fulfilled.  A  vessel 
was  passing  at  a  distance  with  all  sails  set.  As 
the  wind  suddenly  died  away,  the  vessel  cap- 
sized and  all  on  board  were  drowned.  The 
Siddha  was  the  cause  of  the  disaster  and  there- 
320 


GOSPEL  OF   RAMAKRISHNA 

fore  he  had  to  take  the  sin  of  killing  so  many 
innocent  people.  As  the  result  of  this  terrible 
sin,  he  lost  his  power  and  after  death  he  had  to 
suffer  in  purgatory. 

There  was  another  Siddha,  who  was  very 
proud  of  his  psychic  powers'.  He  was  a  good 
The  Siddha  man  anc^  an  ascetic.  One  day  the 
and  the  •  Lord  came  to  him  in  the  form  of  a 
saint  and  said:  "Revered  sir,  I  have 
heard  that  thou  possessest  wonderful  powers." 
The  good  man  received  him  kindly  and  gave 
him  a  seat.  At  this  moment  an  elephant  passed 
by.  The  saint  asked  him:  "Sir,  if  thou  desirest, 
canst  thou  kill  this  elephant?"  The  Siddha 
replied:  "Yes,  it  is  possible";  and  taking  a 
handful  of  dust,  he  repeated  some  mantram 
over  it  and  threw  it  on  the  elephant.  Imme- 
diately the  animal  roared,  fell  on  the  ground 
in  agony  and  died.  Seeing  this,  the  saint  ex- 
claimed: "What  wonderful  power  thou  possess- 
est! Thou  hast  killed  such  a  huge  creature  in 
a  moment!"  The  saint  then  entreated  him, 
saying:  "Thou  must  also  possess  the  power  to 
bring  him  back  to  life."  The  Siddha  replied: 
"Yes,  that  is  also  possible."  Again  he  took  a 
handful  of  dust,  chanted  a  mantram,  threw  it  on 
the  elephant,  and  lo!  the  elephant  revived  and 
321 


GOSPEL   OF   RAMAKRISHNA 

came  back  to  life.  The  saint  was  amazed  at  the 
sight  and  again  exclaimed:  "How  wonderful  in- 
deed are  thy  powers!  But  let  me  ask  thee  one 
question.  Thou  hast  killed  the  elephant  and 
brought  him  back  to  life ;  what  hast  thou  gained  ? 
Hast  thou  realized  God?"  Thus  saying,  the 
saint  disappeared. 

Most  subtle  is  the  path  of  spirituality.     God 

cannot  be  realized  so  long  as  there  is  the  least 

desire  for  powers  in  the  heart.     You 

Desire  for 

powers  cannot   thread   a   needle   so   long   as 

prevents         there  are  fibres  at  the  point  of  the 

realization.  .  . 

thread.  Krishna  said  to  Arjuna: 
"Brother,  if  thou  wishest  to  realize  Me  (God), 
thou  must  not  desire  any  psychic  powers.  The 
possession  of  psychic  power  brings  pride  and 
egotism,  then  one  easily  forgets  God.  So  long 
as  there  is  egotism,  Divine  realization  does 

not  come." 

+- 

There  are  four  different  stages  in  the  path  of 
realization.  First,  that  of  a  beginner,  a  Pra- 
Four  stages  vartaka,  or  one  who  has  just  begun 
of  reaction.  to  worship  God.  Those  who  belong 
to  this  class  begin  to  wear  the  sign  of  their  creed , 
such  as  the  rosary  or  the  mark  on  the  forehead, 
and  they  are  very  particular  about  the  external 
forms  of  their  sect.  The  second  stage  is  that 
322  - 


GOSPEL  OF  RAMAKRISHNA 

of  the  neophyte  or  Sddhaka.  Those  of  this 
class  are  farther  advanced.  They  .do  not 
parade  their  beliefs  and  do  not  attach  so  much 
importance  to  external  signs.  Their  worship  is 
internal.  They  repeat  the  Lord's  Name  silently, 
pray  without  ostentation  and  feel  some  longing 
for  God.  The  third  stage  is  that  of  Siddha. 
What  is  a  Siddha?  One  who  is  firmly  con- 
vinced in  his  heart  and  soul  that  God  exists, 
that  He  does  everything,  that  He  is  the  Omnipo- 
tent Being,  and  who  has  obtained  a  first  glimpse 
of  Him.  The  fourth  stage  is  that  of  the  Siddha 
of  Siddhas.  One  who  has  reached  this  stage 
has  not  only  seen  God  but  has  made  acquaint- 
ance with  Him  and  has  established  a  definite 
relation  with  Him, — either  that  of  a  son  to  his 
father  or  that  of  a  mother  to  her  child,  or  that 
of  friend  to  friend  or  of  brother  to  brother,  or 
the  relation  of  husband  and  wife. 

To  believe  that  fire  is  in  the  wood  is  faith. 
This  is  one  thing,  but  it  is  another  thing  to 
Faith  and  bring  that  fire  out  of  the  wood,  to 
realization.  COok  something  with  it,  to  eat  this 
and  to  attain  peace  and  happiness  afterwards. 
So  to  believe  that  God  is  in  the  world  and  to 
catch  a  distant  glimpse  of  Him  is  one  thing; 
but  to  come  into  direct  communion  with  Him, 
323 


GOSPEL  OF  RAMAKRISHNA 

to  enjoy  His  company  and  taste  Divine  Bli$s  is 
another,  No  one  can  set  a  limit  to  the  various 
aspects  of  God  which  a  Bhakta  can  realize. 
They  rise  ever  higher  and  higher. 

A  devotee:  Bhagavan,  why  can  some  attain 
to  realization  more  quickly  than  others? 

Ramakrishna:  It  depends  upon  the  Sam- 
skaras  or  impressions  of  previous  lives.  Nothing 
happens  suddenly  or  by  accident.  A  certain 
man  drank  an  ounce  of  wine  in  the  morning 
and  began  to  act  like  a  drunkard.  People, 
seeing  him,  wondered  why  he  should  be  drunk 
after  taking  one  small  glass  of  wine.  Hearing 
them,  however,  another  man  replied:  "Because 
he  has  been  drinking  all  night."  There  have 
Sudden  been  many  instances  of  sudden  con- 

conversion,  version.  People  living  in  the  midst 
of  wealth  and  luxury  have  suddenly  renounced 
the  world.  Such  sudden  changes  are  the  re- 
sults of  spiritual  impressions  acquired  in  the 
previous  life.  In  the  final  incarnation  of  a 
Jiva,  Sattwa  qualities  prevail:  his  heart  and 
soul  long  for  realization,  the  mind  becomes  un- 
attached to  worldly  pleasures  and  constantly 
remains  fixed  upon  the  Supreme  Being. 

These  people  here  believe  in  and  worship  God 
without  form;  that  is  right.     (Addressing  the 
324 


GOSPEL  OF  RAMAKRISHNA 

Brahmo  devotees)  Be  firm  only  in  devotion  to 
Firmness  of  one  aspect,  either  in  God  with  form 
faith  necessary  or  in  God  without  form.  Firmness  in 

for  realization.  faith      .g     the     firgt     thing     necegsary 

for  realization.  Nothing  can  be  achieved  with- 
out firmness.  If  you  have  firm  faith  in  God 
with  form  you  will  attain  to  Him;  similarly  if 
you  firmly  believe  in  an  impersonal  and  form- 
less Deity,  you  will  reach  Him.  Candy  will 
taste  sweet  whether  you  bite  it  straight  or 
crooked.  But  you  will  have  to  be  firm  and  you 
will  have  to  call  upon  Him  with  extreme  long- 
ing. When  a  worldly  man  speaks  of  God,  do 
you  know  what  it  seems  like  to  me?  It  is  just 
like  children  quarrelling  in  their  play  and  taking 
the  name  of  God  in  vain;  or  like  a  fop  walking 
in  the  garden,  stick  in  hand,  who  picks  a  flower 
and  idly  exclaims:  "What  a  beautiful  flower 
God  has  made!"  And  even  this  mindfulness 
of  God  exists  only  for  a  moment,  like  drops  of 
water  on  a  red-hot  iron.  Firmness  in  devotion 
to  one  aspect  is  absolutely  necessary.  Dive 
deep.  Without  diving  into  the  ocean  no  one 
can  get  the  treasure.  If  you  float  on  the  sur- 
face, you  cannot  reach  it.  Learn  to  love  God. 
Be  absorbed  in  His  love.  I  have  heard  your 
prayers  and  devotional  exercises;  but  why  do 
325 


GOSPEL   OF   RAMAKRISHNA 

you  speak  so  much  of  the  phenomena  which 
God  has  made?  "O  Lord,  Thou  hast  made 
the  sky,  the  mighty  ocean,  the  moon,  the  sun, 
the  stars  and  planets.  O  Lord,  Thou  hast 
made  all  these,  and  so  on."  Why  do  you  dwell 
upon  these  things?  Seeing  the  beautiful  gar- 
den of  a  rich  man,  everyone  will  exclaim :  ''What 
a  beautiful  tree!  What  a  handsome  flower! 
What  a  large  pond  and  what  fine  fish  in  it! 
What  an  artistic  building!  With  what  rich 
paintings  is  the  drawing-room  decorated!" 
At  the  sight  of  all  this  everyone  is  struck  with 
wonder,  but  how  many  seek  to  know  the  master 
of  the  garden?  A  few  only.  Those  who  seek 
God  with  intense  longing  see  Him,  make  ac- 
quaintance with  Him,  speak  with  Him,  just 
in  the  same  manner  as  I  am  speaking  to  you. 
I  am  telling  you  the  truth  when  I  say  that  God 
can  be  seen.  Who  will  listen  to  me  and  who  will 
believe  me? 

Can  God  be  found  in  the  Scriptures?  After 
reading  the  Scriptures,  the  highest  knowledge 
God  and  the  °ne  can  get  is  about  the  existence  of 
Scriptures.  a  QO(J;  but  QO(J  does  not  appear  to 

him  who  does  not  dive  below  the  surface.     Un- 
til then   doubts   are   not   removed  and   Divine 
knowledge    does    not    come.     You    may    read 
326 


GOSPEL   OF   RAMAKRISHNA 

thousands  of  volumes,  you  may  repeat  verses 
and  hymns  by  hundreds,  but  if  you  cannot  dive 
into  the  ocean  of  Divinity  with  extreme  longing 
of  the  soul,  you  cannot  reach  God.  A  scholar 
may  delude  the  people  by  his  knowledge  of  the 
Scriptures  and  by  his  book-learning,  but 
through  these  he  will  not  attain  to  God.  Scrip- 
tures, books,  sciences,  what  good  will  they  do? 
Nothing  can  be  acquired  without  the 
Grace  of  the  Lord.  Yearn  after  His 
Grace,  devote  your  energy  to  obtaining  it  and 
by  His  Grace  you  will  see  Him  and  He  will  be 
glad  to  speak  to  you. 

Sub-Judge :  Revered  Sir,  is  He  more  gracious 
to  some  than  to  others  ?  In  that  case  He  would 
be  partial  and  unjust. 

Sri  Ramakrishna :  How  is  that  ?  Is  a  horse 
the  same  thing  as  an  earthen  pot  ?  Vidyasagara 
Difference  in  asked  me  the  same  question.  He 
powers.  said  to  me:  "Has  God  given  greater 

powers  to  some  than  to  others?"  I  replied: 
"God  pervades  all  living  creatures  equally. 
He  dwells  in  me  in  the  same  way  that  He  dwells 
in  the  smallest  ant,  but  there  is  a  difference  in 
powers.  If  all  human  beings  were  equal  in 
powers,  then  why  have  we  come  to  see  you, 
after  hearing  of  you?  Is  it  because  you  have 
3"  7 


GOSPEL   OF   RAMAKRISHNA 

two  horns  on  your  head?  No,  it  is  because  you 
are  kind,  charitable,  learned  and  have  many 
other  qualities  greater  than  in  others.  It  is 
for  this  reason  that  your  fame  is  so  great.  Do 
you  not  know  men  who  alone  can  defeat  a 
hundred,  men,  and  again  a  man  who  will  run 
away  from  a  single  person?"  If  there  be  no 
difference  in  powers,  why  should  people  respect 
Keshab  Chunder  Sen  so  much?  It  is  said  in 
the  Git  a,  he  whom  many  people  respect  and 
honor  either  for  his  knowledge  or  for  his  musical 
gifts  or  for  his  oratorical  powers  or  for  any  other 
reason,  in  him,  be  assured,  there  is  a  special 
manifestation  of  Divine  power. 

A  Brahmo  devotee  (to  Sub-Judge) :  Why  do 
you  not  accept  what  he  says? 

Sri  Ramakrishna  (to  the  Brahmo  devotee) : 
What  kind  of  man  are  you?  Do  you  not  know 
that  it  is  hypocrisy  to  accept  an  opinion  out- 
wardly without  believing  in  it  ? 

Sub-Judge :  Revered  Sir,  shall  we  have  to  re- 
nounce the  world? 

Sri  Ramakrishna:  No.  Why  should  you  re- 
nounce? You  can  attain  to  God  while  living 
Worship  God  in  the  world;  but  at  first  for  a  few 
in  solitude.  days  you  will  have  to  live  in  solitude 
and  worship  Him  alone.  It  is  necessary  to 
328 


GOSPEL  OF  RAMAKRISHNA 

have  a  quiet  place  near  your  house  where  you 
can  occasionally  be  alone  for  hours  at  a  time 
and  yet  go  home  for  your  meals.  Keshab  Sen, 
Mozoomdar,  and  others  have  told  me  that  they 
are  like  Raja  Janaka,  who  lived  in  the  world 
and  yet  attained  to  the  highest  realization.  I 
replied:  "It  is  not  an  easy  thing  to  be  like  Raja 
Janaka.  Raja  Janaka  was  at  first  a  great 
ascetic  and  practised  extreme  asceticism  for 
many  years.  You  could  be  like  him  if  you 
practised  a  little.  A  man  who  writes  English 
very  fluently  has  not  acquired  that  facility  all 
at  once;  he  has  had  to  practise  for  a  long  time." 
I  also  said  to  Keshab  Sen :  ' '  Without  going  into 
solitude,  how  can  one  cure  so  acute  a  disease  as 
worldliness  ?  It  is  like  the  worst  form  of  typhoid 
fever.  If  you  keep  bottles  of  chutney  and  jars 
of  water  where  a  patient  is  suffering  from  this 
fever,  he  will  surely  be  tempted  to  eat  the  one 
and  drink  the  other  and  then  it  will  be  im- 
possible for  the  best  physicians  to  cure  him. 
Objects  of  lust  are  like  the  bottles  of  chutney, 
and  desire  to  enjoy  is  like  the  thirst  after  water. 
Worldly  thirst  has  no  end.  And  so  long  as  the 
object  of  thirst  is  kept  within  reach  of  the 
patient,  how  can  he  be  cured?  Therefore  I 
say,  withdraw  from  the  place  where  those  ob- 
329 


GOSPEL   OF   RAMAKRISHNA 

jects  are  and  remain  in  solitude  for  a  time. 
Then  when  the  disease  is  cured,  you  may  live  in 
the  world  without  being  tempted  by  it.  It  is 
then  that  you  will  live  like  Raja  Janaka." 
But  in  the  first  stage  you  must  be  very  watch- 
ful. In  solitude  steadily  practise  devotional 
exercises.  When  a  fig-tree  is  young,  it  must  be 
protected  by  a  hedge,  otherwise  it  may  be  eaten 
up  by  sheep  and  cattle;  but  when  the  trunk 
has  grown  thick,  the  hedge  is  no  longer  neces- 
sary. You  may  tie  an  elephant  to  it  without 
hurting  it.  If  after  practising  in  solitude  you 
have  acquired  true  Bhakti  (devotion  to  God) 
and  have  gained  spiritual  strength,  then  you 
can  go  home  and  live  in  the  world ;  nothing  can 
corrupt  you. 

Sub-Judge  (with  great  delight) :  Revered  Sir, 
these  are  most  beautiful  teachings.  We  need 
to  practise  in  solitude,  but  we  always  forget  it 
and  think  that  we  have  at  once  become  Raja 
Janaka.  It  has  given  me  great  peace  and  joy 
to  hear  that  it  is  not  absolutely  necessary  to 
leave  the  world  and  that  God  can  be  realized 
even  at  home. 

Sri  Ramakrishna:  Renunciation,  why  should 
you  practise  it?  When  you  have  to  fight,  it  is 
better  to  do  so  from  within  the  fort.  You  will 
330 


GOSPEL  OF  RAMAKRISHNA 

have  to  fight  against  the  senses,  against  hunger, 
Renunciation  thirst  and  other  desires.  This  fight 
and  worldly  is  easier  from  within .  the  fort  of 
the  world.  In  this  age  our  life  de- 
pends upon  material  food;  if  you  cannot  get 
anything  to  eat  for  a  day,  your  mind  will  be 
turned  away  from  God.  A  man  once  said  to 
his  wife:  "I  am  going  to  leave  the  world."  The 
wife  was  very  practical  and  replied:  "Why  wilt 
thou  wander  from  house  to  house  for  food? 
When  thou  art  in  need  of  food,  is  it  not  better 
to  go  to  one  house  than  to  ten  or  more? "  Why 
should  you  renounce  ?  It  is  so  much  more  con- 
venient to  live  at  home.  You  do  not  have  to 
worry  about  food;  then  you  have  your  wife 
with  you.  Whenever  your  body  needs  any- 
thing, you  will  have  it  right  at  hand ;  when  you 
are  ill,  you  will  have  many  to  nurse  you.  Janaka, 
Vyasa,  Vasishta  and  others  first  attained  God- 
consciousness  and  then  lived  in  the  world. 
They  had  two  swords  in  their  hands, — the  one 
of  wisdom  and  the  other  of  work. 

Sub-Jadge:  Revered  Sir,  how  can  we  know 
that. true  wisdom? 

Sri  Ramakrishna:  When  true  wisdom  comes, 
God  does  not  appear  to  be  very  far.  He  is  no 
longer  there,  but  here  in  the  heart.  He  is  no 
33' 


GOSPEL  OF  RAMAKRISHNA 

longer  that  but  this.  He  dwells  within  all. 
Whoever  seeks  Him  finds  Him. 

Sub-Judge:  I  am  a  sinner;  how  can  I  say  that 
God  dwells  in  me  ? 

Sri  Ramakrishna:  You  always  talk  of  sin 
and  sinners;  this  is  the  Christian  doctrine. 
Have  faith  in  the  Holy  Name  of  the  Lord.  By 
the  power  of  faith  all  sins  will  be  washed  away. 

Sub-Judge:  Revered  Sir,  how  can  I  have 
such  a  faith? 

Ramakrishna:  First  be  devoted  to  God. 
You  have  in  one  of  your  songs:  "O  Lord,  canst 
Thou  be  known  without  devotion,  simply  by 
good  works  and  sacrifice  ? ' '  That  which  brings 
true  devotion  and  unselfish  love  for  God  you 
must  pray  for  with  earnest  longing  in  silence. 
Shed  tears  of  repentance  until  you  have  ac- 
quired these. 

A  Brahmo  devotee:  Revered  Sir,  when  will 
they  get  time?  They  have  to  work  in  their 
offices. 

Ramakrishna  (to  Sub- Judge) :  Well,  resign 
yourself  to  the  will  of  the  Lord  and  draw  up  a 
Resign  ail  power  of  attorney  in  His  favor.  If 
to  God.  anyone  depends  entirely  upon  some 

good  man,  does  he  do  any  evil  to  him?  Inter- 
nally lay  upon  Him  your  whole  burden  and  sit 
332 


GOSPEL  OF   RAMAKRISHNA 

calmly,  without  anxiety.  Whatever  -He  has 
given  you  to  do,  do  that.  A  kitten  has  no  self- 
reliance.  It  mews  and  mews  and  stays  where 
the  mother  cat  places  it.  She  may  put  it  on  a 
soft  bed  or  on  the  hard  floor  of  the  kitchen;  the 
kitten  is  always  content  and  depends  entirely 
on  the  will  of  the  mother. 

Sub -Judge:  We  are  householders  with  cer- 
Househoider's  tain  duties ;  how  long  shall  we  have 
duties.  to  perform  these  ? 

Ramakrishna:  Of  course  you  have  your 
duties.  You  will  have  to  bring  up  your  chil- 
dren, sustain  your  wife,  save  enough  to  maintain 
your  family  alter  your  death.  If  you  did  not 
do  this  you  would  be  heartless  and  cruel.  Even 
great  sages  like  Sukadeva  practised  loving-kind- 
ness. He  is  not  a  man  who  has  neither  heart 
nor  kindness. 

Sub-Judge:  How  long  shall  we  maintain  our 
children  ? 

Ramakrishna:  Until  they  have  passed  the 
age  of  minority.  When  the  young  bird  is  able 
to  take  care  of  itself,  it  pecks  at  the  parent 
bird,  if  she  tries  to  come  near  it. 

Sub-Judge:  What  is  the  duty  towards  the 
wife? 

Ramakrishna :  As  long  as  you  live  you  should 
333 


GOSPEL  OF  RAMAKRJSHNA 

give  her  spiritual  advice  and  sustain  and  care 
for  her.  If  she  is  faithful,  save  enough  to  make 
her  comfortable  after  your  death.  But  when 
God-consciousness  comes,  no  worldly  duties 
can  bind  you.  Then  if  you  do  not  think  of  the 
morrow,  God  will  think  for  you.  If 

God  provides  .  J 

tor  those  who  you  attain  to  God-consciousness.  He 


have  realized  wju  provide  for  the  support  of  your 
family.  When  a  Zemindar  dies, 
leaving  a  son  under  age,  a  guardian  manages 
the  estate  for  the  child.  These  are  legal  affairs; 
you  understand  them  all. 

Sub-  Judge:    Yes,  Revered  Sir. 

Bijoy:  Oh,  how  great,  how  wonderful  are 
these  words!  He  who  thinks  of  the  Lord  with 
unwavering  mind  and  a  heart  overflowing  with 
devotion  and  love  for  God,  is  undoubtedly  taken 
care  of  by  the  Lord.  The  Lord  carries  every- 
thing for  him  like  the  guardian  of  the 
Zemindar's  son.  Oh,  when  shall  I  reach  such 
a  state!  How  blessed  are  those  who  have 
attained  it! 

A  Brahmo  devotee:  Revered  Sir,  can  true 
wisdom  be  acquired  in  the  world?  Can  God  be 
realized  in  the  world? 

Ramakrishna:  You  are  on  the  fence;  you 
wish  to  enjoy  both  God  and  the  world,  Of 
334 


GOSPEL  OF   RAMAKR1SHNA 

course  God  can  be  realized  by  one  who  lives  in 
the  world. 

Brahmo  devotee:  What  is  the  sign  of  one 
signs  of  true  who  has  attained  true  wisdom  living 
wisdom.  in  the  world? 

Ramakrishna:  When  the  repetition  of  the 
Name  of  the  Lord  will  bring  tears  to  the  eyes, 
send  a  thrill  through  the  whole  body  and  make 
the  hair  stand  on  end.  The  spiritual  eye  must 
be  opened.  It  is  open  when  the  mind  is 
purified.  Then  the  presence  of  Divinity  will 
be  realized  everywhere  and  every  woman  will 
appear  as  Divine  Mother.  Everything  is  in 
the  mind.  The  impure  mind  brings  attachment 
to  the  world,  and  the  purified  mind  brings  the 
realization  of  God.  The  impure  mind  of  a  man 
becomes  attached  to  a  woman.  Woman  natu- 
rally loves  man  and  man  naturally  loves  woman, 
and  from  this  spring  attachment  and  worldliness. 

Every  woman  represents  Divine  Motherhood. 
The  same  Divine  Mother  appears  in  all  women 
Divine  Mother  under  various  forms.  It  is  said  in 
in  all  women,  the  Scriptures  that  Narada  in  prayer 
thus  addressed  Rama:  "O  Rama,  Thou  art 
Purusha,  Thou  appearest  in  the  form  ol  all  men , 
and  Sita,  Thy  Prakriti,  appears  in  the  form  of 
all  women.  Thou  art  man  and  Sita  is  woman, 
335 


GOSPEL  OF  RAMAKRISHNA 

Wherever  there  is  masculine  form,  it  is  Thy 
manifestation;  and  wherever  there  is  feminine 
form,  it  is  the  manifestation  of  Sita,  the  Divine 
Mother/' 

So  long  as  there  is  attachment  to  worldliness, 
and  thirst  for  objects  of  lust,  so  long  there  is 
Attachment  attachment  to  the  body.  As  at- 
to  the  body,  tachment  to  the  world  grows  less, 
the  mind  goes  towards  the  Atman  or  the  true 
Sell  and  the  attachment  to  the  physical  body 
becomes  less.  When  the  attachment  to  the 
world  has  entirely  vanished,  Self-knowledge 
comes  and  the  Atman  is  separated  from  the 
physical  body.  When  an  ordinary  cocoanut  is 
cut  into  halves,  it  is  very  difficult  to  separate  the 
kernel  from  the  shell;  but  when  it  is  dried,  the 
kernel  becomes  separate  from  the  shell  by  itself. 
You  can  feel  it  by  shaking  it.  A  man  who  has 
realized  God  becomes  like  the  dry  cocoanut ,  his 
soul  becomes  separate  from  his  body  and  all 
attachment  to  the  body  leaves  him.  He  is  not 
affected  by  the  pleasure  and  pain  of  the  body; 
he  does  not  seek  the  comforts  of  the  body ;  he 
moves  from  place  to  place  like  an  emancipated 
soul.  "A  true  devotee  of  my  Divine  Mother 
attains  absolute  freedom  in  this  life  and  is 
eternally  blissful."  When  you  notice  that 
336 


GOSPEL  OF  RAMAKRISHNA 

tears  flow  and  the  thrill  comes  at  the  repetition 
of  the  Name  of  the  Lord,  then  you  may  know 
that  attachment  to  sense -objects  has  become 
less  and  the  devotee  is  on  the  path  of  realization. 
For  instance,  if  the  match  is  dry  it  will  ignite 
the  moment  it  is  struck;  but  if  it  be  wet,  you 
can  strike  it  fifty  times  and  yet  you  cannot  get 
a  light.  Similarly  when  the  mind  is  soaked 
in  the  water  of  lust  and  thirst  for  worldly 
objects,  Divine  enlightenment  does  not  come  in 
it,  however  hard  you  may  try;  it  is  merely  a 
waste  of  time  and  labor.  But  when  that  water 
dries  up,  spiritual  illumination  comes  instantly- 

Brahmo  devotee :  By  what  method  can  that 
water  be  dried  up  ? 

Ramakrishna:     Pray   to   the    Divine   Mother 

with  an  earnest  and  sincere  heart;    when  you 

see  Her.  the  water  of  worldlv  attach- 

The  Divine 

Mother  will  ment  will  dry  up.  Attachment  to 
cure  worldly  jus^-  an(j  weaith  will  drop  away  from 

attachment.  £. 

you.  It  you  can  ieel  Her  as  your 
own  mother,  it  will  come  to  you  at  that  very 
moment.  She  is  not  like  a  godmother,  but  she 
is  your  own  Mother.  Go  to  Her  and  impor- 
tunately ask  for  what  you  want.  An  impor- 
tunate child  hangs  on  its  mother's  gown  and 
begs  a  penny  to  buy  a  paper  kite.  The  mother 
337 


GOSPEL  OF  RAMAKRISHNA 

may  be  engaged  in  talking  to  other  girls  and  at 
first  she  may  not  wish  to  give  it,  saying:  "No, 
your  father  has  forbidden  it.  I'll  speak  to  him 
when  he  comes  home.  You  will  spoil  every- 
thing if  you  get  a  paper  kite."  But  when  the 
child  begins  to  cry  and  will  not  give  in,  then  the 
mother  says  to  her  companions:  "Just  wait  a 
minute^  let  me  quiet  the  child";  she  then  gets 
the  key  to  her  drawer,  opens  the  money-box, 
and  gives  him  what  he  is  crying  for.  Similarly 
you  cry  to  your  Mother  and  pray  to  Her,  She 
will  surely  come  to  you.  (Turning  to  Sub- 
Pride  and  Judge)  What  is  the  cause  of  pride 
egotism.  an(j  egotism  ?  Do  they  arise  from 
knowledge  or  ignorance?  Egotism  is  the  qual- 
ity of  Tamas  arising  from  ignorance.  It  is  a 
barrier  which  prevents  the  soul  from  seeing 
God.  When  it  dies,  all  troubles  cease.  Of  what 
avail  is  it  to  be  egotistic?  This  body  with  all 
its  comforts  and  luxuries  will  not  last  long.  A 
drunkard,  after  seeing  an  image  at  the  Durga 
festival  beautifully  decorated  with  jewels  and 
costly  ornaments,  exclaimed :  "  Mother,  you  may 
decorate  yourself  with  all  these  valuable  things, 
but  after  three  days  they  will  take  you  out  and 
throw  you  in  the  Ganges."  So  I  say  to  you  all, 
whether  you  be  a  judge  or  any  great  personage, 
338 


GOSPEL  OF  RAMAKRISHNA 

it  is  only  for  a  few  days.     Therefore  you  must 
not  be  proud  or  egotistic  about  anything. 

People's  characters  can  be  divided  into  three 
classes, — Tamas,  Rajas  and  Sattwa.  Those 
Three  classes  who  belong  to  the  first  class  are  ego- 
of  characters,  tistic ;  they  sleep  too  much,  eat  too 
much,  and  passion  and  anger  prevail  in  them 
Those  who  belong  to  the  second  class  are  too 
much  attached  to  work.  They  love  nice,  well- 
fitting  clothes  and  are  very  neat;  they  care  for 
a  luxurious,  richly  furnished  house ;  when  they 
sit  and  worship  God,  they  love  to  wear  costly 
garments;  when  they  give  anything  to  charity 
they  parade  it.  Those  who  belong  to  the  third 
class  are  very  quiet,  peaceful,  unostentatious; 
they  are  not  particular  about  their  dress,  they 
lead  a  simple  life  and  earn  a  modest  living,  be- 
cause their  needs  are  small ;  they  do  not  flatter 
for  selfish  ends ;  their  dwelling  is  modest ;  they 
do  not  worry  about  their  children's  dress;  they 
are  not  anxious  for  fame,  nor  do  they  care  for 
the  admiration  or  adulation  of  others;  they 
worship  God,  give  charity  and  meditate  silently 
and  in  secret.  This  Sattwa  quality  is  the  last 
step  of  the  ladder  which  leads  to  the  roof  of 
Divinity.  A  person  reaching  this  state  does 
not  have  to  wait  long  for  God-consciousness. 
339 


GOSPEL  OF  RAMAKRISHNA      • 

(To  Sub-Judge)  You  said  a  little  while  ago 
that  all  men  were  equal,  but  now  you  see  how 
characters  vary. 

ii 

Music  for  .a  time  interrupted  the  teaching  and 
Bhagavan  Sri  Ramakrishna,  on  hearing  it,  again 
went  into  Samadhi.  The  Brahmo  devotees  sang 
the  Sankirtan,  and  when  they  had  finished,  all 
those  present  resumed  their  seats,  Bijoy  taking 
his  place  just  before  Sri  Ramakrishna.  It  was 
the  hour  for  another  Brahmo  service  at  which 
Bijoy,  who  was  the  leader  .of  the  Brahmo- 
Samaj ,  was  to  read  from  the  Vedas  and  give  an 
address.  Before  going  to,  the  platform,  he. 
asked  Sri  Ramakrisjina's  permission,  saying: 
"Bhagavan,  grant  me  Thy  blessing,  then  I 
shall  begin  the  service." 

Ramakrishna:  When  egotism  is  gone,  every- 
thing is  accomplished.  "I  am  lecturing  and 
Egotism  and  you  are  listening;  "  this  sense  of  ego- 
knowledge.  tjsm  vou  must  not  have.  Egotism 
proceeds  from  ignorance  and  not  from  knowl- 
edge. He  who  is  free  from  egotism  attains 
knowledge.  The  rain-water  gathers  in  a  low 
place,  it  runs  off  from  a  high  place;  similarly 
the  water  of  wisdom  gathers  in  the  humble 
340 


GOSPEL  OF  RAMAKRISHNA 

heart.  It  is  very  difficult  to  be  a  spiritual 
leader  (Acharya).  One  easily  loses  a  great  deal 
by  it.  When  many  people  show  honor  and  re- 
spect, ordinary  preachers  become  egotistic  and 
are  easily  spoiled.  They  cannot  go  further. 
They  merely  gain  a  little  fame.  Perhaps 
people  will  say:  "Oh!  Bijoy  Babu  is  a  good 
speaker  or  he  is  very  wise,"  that  is  all.  Never 
think,  "I  am  speaking."  I  tell  my  Divine 
Mother:  "O  Mother,  I  am  merely  an  instru- 
ment in  Thy  hands.  Thou  dost  everything. 
As  Thou  guidest  me  and  makest  me  speak,  so 
shall  I  speak." 

Bijoy  (very  humbly) :  Please  give  me  Thy 
permission.  Without  Thy  permission  I  cannot 
begin  the  service. 

Ramakrishna  (smiling) :  WTho  am  I  to  permit 
you?  Ask  the  permission  of  the  Lord.  When 
genuine  humility  comes,  there  is  no  fear. 

Bijoy  repeated  his  request  and  Sri  Rama- 
krishna then  said:  "You  can  go  and  begin  ac- 
cording to  your  custom,  but  keep  your  mind  on 
God." 

Bijoy  began  the  service  with  a  prayer  to  the 
Divine  Mother.  After  the  service  was  over,  he 
came  down  from  the  platform  and  again  sat 
near  Sri  Ramakrishna.  The  Bhagavan  said  to 


GOSPEL  OF  RAMAKRISHNA 

him:  You  prayed  to  Divine  Mother;  that  was 
very  good.  They  say  that  the  mother's  at- 
traction towards  her  child  is  greater  than  the 
father's.  You  can  urge  your  mother  more 
strongly  than  you  can  your  father.  You  have 
a  stronger  claim  on  anything  that  belongs  to 
your  mother  than  on  anything  of  the  father. 

Bijoy:     If    Brahman    the    Absolute    be    the 
Absolute         Divine  Mother,  then  is  She  with  form 

Brahman  and    or  without  form  ? 

Divine  Mother.  R4makrishna .  The  Absolute  Brah- 
man and  the  Mother  of  the  universe  are 
one  and  the  same.  Where  there  is  no 
activity  of  any  kind,  that  is  the  state  of  Ab- 
solute Brahman,  but  where  there  is  evolution 
and  destruction,  there  is  the  manifestation 
of  the  Divine  Mother.  When  the  water  of 
the  ocean  is  calm,  without  a  wave  or  ripple, 
that  is  like  the  state  of  the  Absolute.  When 
the  water  is  in  motion  and  with  waves,  it 
is  the  state  of  the  Creative  Energy  or  Divine 
Mother.  Divine  Mother  is  both  with  form  and 
without  form.  You  have  faith  in  formless 
Divinity,  therefore  you  can  think  of  my  Mother 
as  formless.  When  your  faith  is  firm,  the 
Divine  Mother  will  show  you  how  She  is.  Then 
you  will  know  that  it  is  not  that  She  is  mere 
342 


GOSPEL  OF   RAMAKRISHNA 

Absolute  existence;  She  will  come  to  you  and 
speak  to  you.  Have  faith  and  you  will  get 
everything.  If  you  have  faith  in  the  formless 
Divinity,  you  must  make  that  faith  as  firm  as 
a  rock.  But  do  not  be  dogmatic;  you  must 
never  dogmatize  about  God.  You  must  not 
say  that  He  is  like  this  and  not  like  anything 
else.  You  may  say:  "I  believe  in  a  formless 
Divinity,  but  what  else  He  is,  is  known  to  Him. 
I  do  not  know,  I  cannot  understand."  The 
small  intellect  of  man  cannot  grasp  the  whole 
nature  of  God.  A  vessel  which  can  hold  a 
pound  only,  how  can  it  contain  four  pounds? 
If  God  reveals  Himself  to  one  by  His  Grace  and 
makes  one  understand  His  nature,  then  one 
realizes  Him  and  not  until  then.  The  Absolute 
and  the  Divine  Mother  are  one. 

Bijoy:  How  can  we  attain  to  the  vision  of  the 
Divine  Mother  and  the  realization  of  the 
Absolute? 

Ramakrishna :    With  earnest  longing  and  sin- 
cerity pray  and  cry.     When  the  heart  will  be 
purified,  then  you  will  see  the  vision 

Vision  of  the  J 

Divine  Mother  as  in  pure  water  you  can  see  the  re- 
and  the  fiection  of  the  sun.     Upon  the  mirror 

Absolute. 

of  the  ego  of  the   devotee  is  to  be 
seen  the  reflection  ot  the  Absolute  Mother  of  the 

343 


GOSPEL  OF  RAMAKRISHNA 

universe  with  form.  But  the  mirror  should  be 
thoroughly  polished;  if  there  be  a  speck  of  dirt 
the  reflection  will  not  be  perfect.  When  the 
sun  is  to  be  seen  on  the  water  of  the  ego  and 
when  there  is  no  other  means  of  getting  a  view 
of  the  real  Sun,  so  long  the  reflected  image  of 
the  sun  should  be  considered  as  absolutely  real. 
As  long  as  the  ego  is  real,  so  long  the  reflected 
image  of  the  sun  is  real,  not  partially  but.  ab- 
solutely. That  reflected  image  of  the  sun  is  the 
Divine  Mother.  If  you  wish  to  reach  the  Abso- 
lute Brahman,  which  is  impersonal  and  without 
attributes,  then  start  from  that  reflected  image 
and  march  towards  the  real  Sun.  The  Personal 
God  or  Brahman  with  attributes  is  the  one  who 
listens  to  prayers.  Pray  to  Him  and  He  will 
grant  the  highest  wisdom,  because  the  same 
Personal  God  has  the  Impersonal  aspect  also, 
which  is  the  Absolute  Brahman.  Divine  En- 
ergy, which  is  the  Mother  of  the  universe,  is 
another  aspect  of  the  same  Brahman.  All 
these  merge  into  absolute  oneness.  The  Mother 
can  give  Brahma- Jnana,  the  knowledge  of  the 
Absolute,  as  also  true  devotion  and  absolute 
love.  God  is  the  internal  ruler  of  all.  For- 
saking egotism,  resign  your  will  to  His  will;  you 
will  get  everything  you  desire.  When  you  mix 

344 


GOSPEL  OF  RAMAKRISHNA 

with  other  people,  you  should  love  them  all, 
Become  one  become  absolutely  one  with  them. 
with  ail.  DO  not  hate  anyone.  Do  not 
recognize  caste  or  creed.  Do  not  say  that  this 
man  believes  in  a  Personal  God,  that  man  be- 
lieves in  an  Impersonal  God ;  this  man  worships 
God  with  form,  that  man  worships  God  without 
form;  this  man  is  a  Hindu,  that  one  is  a  Chris- 
tian or  a  Mohammedan.  Saying  this,  do  not 
condemn  one  another.  These  distinctions  ex- 
ist because  God  has  made  different  people 
understand  Him  in  different  ways.  The  differ- 
ence lies  in  the  nature  of  the  individuals. 
Knowing  this  you  will  mix  with  all  as  closely 
as  possible  and  love  them  as  dearly  as  you  can. 
Then  when  you  go  home,  you  will  enjoy  bliss- 
ful happiness  in  your  soul.  Light  the  candle  of 
wisdom  in  the  secret  chamber  of  your  heart. 
By  that  light  see  the  face  of  my  Absolute 
Mother,  and  by  that  light  you  will  also  see  the 
true  nature  of  your  real  Self.  When  cowherds 
Ail  sects  of  drive  the  cattle  to  a  pasture  from 
one  family.  different  quarters,  the  cows  form 
themselves  into  one  herd  as  if  of  the  same 
family;  but  when  they  return  at  night,  they 
separate,  each  going  to  its  own  home.  So  the 
Bhaktas  of  different  sects  and  creeds,  when  they 
345 


GOSPEL   OF  RAMAKRISHNA 

meet,  are  like  members  of  one  family,  but  when 
they  are  by  themselves,  they  show  their  peculiar 
beliefs  and  different  creeds. 

It  was  late  in  the  evening,  and  Ramakrishna, 
entering  the   carriage   accompanied   by  a  few 
devotees,  returned  to  Dakshineswara. 
346 


CHAPTER    XII 
AT  THE  HOUSE  OF  BALARAM,*  A   DISCIPLE 


SRI  RAMAKRISHNA  arrived  from  Dakshines- 
wara  at  the  house  of  His  disciple  Balaram  about 
ten  in  the  morning  and  had  His  breakfast  there. 
It  was  this  house  which  the  Bhagavan  chose  to 
make  His  chief  "vineyard"  on  that  day.  Here 
He  had  bound  devotee  after  devotee  by  the  tie 
of  Divine  Love.  It  was  here  that  He  had  so 
often  sung  the  Name  of  the  Lord  and  danced  at 
the  head  of  His  disciples.  It  seemed  as  if 
another  Gouranga  f  had  set  up  in  the  house  of 
His  disciple  Srivash  a  fair  for  the  "buying  and 
selling  of  Divine  Love." 

How  great  was  the  Master's  love  for  His  dis- 
ciples! There  in  the  Temple  of  Kali  alone  by 


*  See  aote  p.  140.  f  See  note  p.  7. 

347 


GOSPEL  OF  RAMAKRISHNA 

Himself  He  often  cried  like  a  child,  He  so  longed 
to  see  them.  Sleepless  at  night  He  would  say  to 
the  Divine  Mother:  "O  Mother!  Deign  to  draw 
them  into  the  fold!  They  are  so  devoted  to 
Thee!  Oh,  how  I  long  to  see  them!  Mother, 
bring  them  to  me  or  take  me  to  them."  Was 
this  the  secret  of  His  coming  to  Balaram's 
house  so  frequently?  He  declared,  indeed,  to 
everyone:  "Balaram  is  a  true  Bhakta,  he  daily 
worships  the  Lord  of  the  universe.  His  offer- 
ings are  therefore  always  acceptable."  But 
whenever  He  came  to  His  house,  He  would  say: 
"Go  and  invite  my  Narendra  and  other  dis- 
ciples. Offering  food  to  them  is  the  same  as 
offering  it  to  God  Himself.  These,  indeed,  are 
not  ordinary  men.  They  are  parts  of  Divinity 
manifest  in  the  flesh."  And  many  a  time  had 
the  devotees  met  there  "at  the  Durbar  of  God's 
love." 

Mahendra,*  who  taught  in  a  neighboring 
school,  had  heard  that  Sri  Ramakrishna  was 
visiting  at  Balaram's  house,  so  having  a  little 
leisure  he  came  about  noon  to  see  Him.  The 
mid-day  dinner  was  over  and  the  Bhagavan  wag 
in  the  drawing-room  resting.  His  young  dis- 

*  See  note  page  33. 
348 


GOSPEL  OF   RAMAKRISHNA 

ciples  were  seated  round  Him.  From  time  to 
time  He  was  taking  out  spices  from  a  small 
pouch.  Mahendra,  entering,  bowed  down  and 
saluted  His  feet. 

Sri  Ramakrishna  (affectionately) :  Mahendra ! 
You  here !  Is  there  no  school  to-day  ? 

Mahendra:  I  have  come  directly  from  school. 
I  had  just  now  nothing  of  importance  to  attend 
to  there. 

A  devotee:  No,  Revered  Sir,  he  is  playing 
the  truant. 

Mahendra  (to  himself) :  Ah  me !  It  is  as  if 
some  Invisible  Force  had  drawn  me  to  this 
place. 

The  Bhagavan  then  grew  more  serious  and 
bade  them  take  their  seats.  He  said:  .  For 
some  time  past  I  have  not  been  able  to  touch 
any  metal.  Can  you  tell  me  why  it  is?  Once 
when  I  put  my  hand  on  a  metal  cup ,  it  was 
hurt  as  if  stung  by  a  horned  fish  and  the  pain 
lasted  for  a  long  while.  I  had  to  use  a  metal 
pitcher  and  I  thought  that  I  should  be  able  to 
carry  it  by  covering  it  with  a  towel;  but  no 
sooner  did  I  touch  it  than  I  had  excruciating 
pain  in  my  hand.  Then  I  prayed  to  my  Divine 
Mother:  "O  Mother!  I  shall  never  touch  metal 
again.  Do  Thou  forgive  me  this  time." 
349 


GOSPEL  OF  RAMAKRISHNA 


In  the  afternoon  Sri  Ramakrishna  was  still 
seated  in  Balaram's  drawing-room.  On  His 
face  was  a  sweet  smile,  the  reflection  of  which 
was  caught  by  the  faces  of  the  disciples.  Girish 
Ghosh,*  Suresh  Mittra,|  Balaram,  Latoo,J 
Chunilall  §  and  many  other  disciples  were 
present. 

Ramakrishna  (to  Girish) :  You  would  better 
argue  the  point  with  Narendra  (Vivekananda) 
and  see  what  he  has  to  say. 

Girish:     Narendra    says:    "God    is    Infinite. 

*  Girish  Chunder  Ghosh,  the  greatest  Hindu  poet,  drama- 
tist and  actor  of  modern  India.  He  is  the  founder  and 
manager  of  many  theatres  in  Calcutta.  He  is  regarded  as 
the  Garrick  of  India.  He  translated  Shakespeare's  Macbeth 
into  Bengali  and  played  the  part  of  the  hero  with  wonderful 
ability  and  originality.  He  is  a  genius  and  the  most  devoted 
householder  disciple  of  Ramakrishna. 

|  See  note  p.  177. 

J  Latoo,  the  devoted  servant  of  Ramakrishna.  Although 
he  is  illiterate  he  has  reached  the  height  of  spiritual  ecstasy 
through  his  whole-hearted  service  and  devotion  for  his  Divine 
Master.  He  is  now  one  of  the  Sannyasin  disciples  of  Rama- 
krishna. 

§  Babu  Chunilall  Bose  is  a  gentle  householder  disciple  of 
Ramakrishna. 

35° 


GOSPEL  OF  RAMAKR1SHNA 

We  cannot  even  say  that  all  that  we  hear  or 
see — be  it  an  object  or  a  person — is  a  part  of 
God.  Infinity  is  one;  how  can  it  have  parts? 
It  cannot  be  divided." 

Ramakrishna :  God  may  be  Infinite  or  even 
greater  than  Infinite;  but  by  His  omnipotent 
Divine  will  He  can  manifest  His  essence 

incarnation,  through  human  form  and  incarnate 
Himself  among  us.  Indeed  He  does  incarnate 
Himself  as  a  human  being.  How  He  incarnates 
we  cannot  explain  by  words.  One  must  feel  it 
and  realize  it.  By  analogy  we  can  get  only  a 
faint  idea  of  it.  For  instance,  if  you  have 
touched  the  horn,  leg  or  udder  of  a  cow,  have 
you  not  touched  the  whole  cow?  But  for  us 
human  beings  the  milk  is  the  most  important 
thing  and  that  you  can  get  only  from  the  udder, 
not  from  any  other  part  of  the  body.  The  In- 
carnation of  God  is  like  the  udder,  through 
which  flows  the  milk  of  Divine  Love.  In  order 
to  give  mankind  His  essence  of  Divine  Love 
and  Bhakti  the  Lord  incarnates  from  time  to 
time  in  a  human  form. 

Girish:  Narendra  says:  "Is  it  possible  to 
fully  comprehend  God?  He  is  Infinite." 

Ramakrishna:  That  is  true.  Who  can  fully 
comprehend  God  or  even  any  of  His  attributes, 
35 * 


GOSPEL  OF  RAMAKRISHNA 

great  or  small?  Why  is  it  necessary  for  us  to 
know  all  His  attributes  ?  It  is  enough  if  we  can 
see  Him  and  realize  Him.  Moreover,  he  who 
has  seen  His  Divine  Incarnation  has  seen  God. 
Suppose  a  man  goes  to  the  banks  of  the  holy 
river  Ganges  and  touches  the  water.  He  will 
say:  "I  have  seen  and  touched  the  holy  river." 
It  will  not  be  necessary  for  him  to  touch  the 
whole  river  from  its  source  to  its  mouth.  If  I 
touch  your  feet,  then  I  have  touched  you.  If 
you  go  to  the  ocean  and  touch  the  water,  you 
have  touched  the  whole  ocean.  As  fire  is  all- 
pervading  but  is  more  manifest  in  burning 
wood,  so  God,  although  He  is  all-pervading,  is 
more  manifest  in  His  Incarnation. 

Girish  (smiling) .  I,  for  my  part,  am  searching 
after  fire.  I  am  eagerly  looking  for  the  place 
where  I  shall  find  it. 

Ramakrishna  (smiling):  The  element  fire  is 
more  manifest  in  the  wood.  If  you  seek  the 
Seek  God  Divine  element,  you  must  seek  it  in 
in  Man.  man,  for  Divinity  is  more  manifest 
in  a  human  being  than  elsewhere.  Again,  if 
you  see  a  man  who  is  overflowing  with  Divine 
Love,  who  is  mad  after  God,  who  is  intoxicated 
by  the  wine  of  Divine  Love,  in  that  man  you 
must  know,  I  assure  you,  that  the  Lord  has 
352 


GOSPEL  OF  RAMAKRISHNA 

manifested  Himself.  It  is  true  that  God  dwells 
everywhere,  but  His  Divine  power  (Sakti)  is 
more  manifest  in  some  places  than  in  others.  In 
the  Avatara  (God-Incarnate)  the  manifestation 
of  Sakti  is  very  great.  Sometimes  the  mani- 
festation of  this  Divine  power  is  complete  and 
perfect.  In  fact  Avatara  means  the  incarna- 
tion of  Sakti,  the  Divine  Power. 

Girish:  Narendra  says:  "He  is  beyond  the 
reach  of  mind,  words  and  senses." 

Ramakrishna:  No,  He  is  beyond  the  reach  of 
impure  mind  only,  but  not  of  the  purified  mind 
(Manas).  He  cannot  be  apprehended  by  or- 
dinary intellect,  but  purified  intellect  (Buddhi) 
can  comprehend  Him.  Mind  and  intellect  be- 
come purified  when  they  are  absolutely  free 
from  attachment  to  lust  and  wealth  (Kamini 
and  Kanchan).  Then  purified  mind  and  puri- 
fied intellect  become  one.  Indeed  God  can  be 
realized  by  the  purified  mind.  Is  it  not  true 
that  the  sages  and  saints  have  realized  Him? 
They  realized  the  Supreme  Spirit  in  the  Self  by 
their  true  Self. 

Girish  (smiling) :  Narendra  has  been  defeated 
by  me  in  the  discussion ! 

Ramakrishna:    Oh  no!     On  the  contrary  he 
says:  "Girish  has  such  firm  faith  in  the  Avatara 
353 


GOSPEL  OF  RAMAKRISHNA 

in  a  human  form  that  I  feel  that  I  should  say 
nothing  against  it." 

The  Bhagavan  then  expressed  a  desire  to 
listen  to  the  chanting  of  hymns.  Balaram's 
drawing-room  was  filled  with  visitors.  Every- 
one watched  the  Bhagavan,  eager  to  hear  what 
fell  from  His  lips  and  to  mark  what  He  would  do 
next.  Tarapada  was  invited  to  sing,  and  sang 
a  song  describing  the  sports  of  the  Shepherd  of 
men,  Sri  Krishna. 

Suresh  Mittra,  another  disciple,  was  seated 
at  some  distance  from  the  Bhagavan.  Sri 
Ramakrishna  smiled  on  him  affectionately  and 
pointing  to  Girish,  said  to  him:  Do  you  talk  of 
the  wild  life  that  you  did  live  at  one  time? 
Here  is  one  very  much  more  than  your  match. 

Suresh  (laughing):  That  is  indeed  true,  Re- 
vered Sir.  He  is  my  Dada  (respected  elder 
brother)  in  this  regard. 

Girish  (to  the  Bhagavan) :  I  never  paid  atten- 
tion to  my  studies  in  my  boyhood.  How  is  it, 
Revered  Sir,  that  people  insist  on  calling  me 
learned  ? 

Ramakrishna:    Do  you  know  what   I  think 

about  learning  and  the  reading  of  the  Scriptures  ? 

Books    and    Sacred    Scriptures    all    point   the 

way   to   God,     Once  you  know  the  way,  what 

354 


GOSPEL  OF   RAMAKRISHNA 

is  the  use  of  books?  Now  the  time  comes  for 
Scriptures  devotional  practices  in  solitude.  A 
and  reaiiz«-  person  had  received  a  letter  in  which 
he  was  asked  to  send  certain 
articles  to  his  kinsmen.  He  was  about  to  order 
the  purchase  of  those  things,  when,  looking  for 
the  letter,  he  found  it  was  missing.  He  searched 
for  a  long  time.  His  people  also  joined  him  in 
his  search.  At  last  the  letter  was  found  and  his 
joy  knew  no  bounds.  With  great  eagerness  he 
took  it  up  and  went  through  its  contents.  But 
after  knowing  what  things  were  wanted,  he 
threw  the  letter  aside  and  set  forth  to  collect 
the  desired  articles.  How  long  does  one  care 
for  such  a  letter  ?  So  long  as  one  does  not  know 
its  contents.  The  next  step  is  to  put  forth 
one's  effort  to  procure  the  things.  Similarly 
the  Sacred  Books  only  tell  us  the  means  for  the 
realization  of  God.  Having  once  known  them, 
you  should  struggle  hard  to  acquire  them  and 
reach  the  goal.  What  is  the  use  of  mere  book- 
learning?  A  pandit  may  know  many  sacred 
texts  and  sciences,  but  if  his  mind  is  attached 
to  the  world,  if  he  enjoys  the  pleasures  of  the 
senses,  he  has  not  realized  the  spirit  of  the 
Scriptures;  he  has  studied  them  in  vain. 

Ramakrishna  then  said  to  Girish:    Narendra 
355 


GOSPEL  OF  RAMAKRISHNA 

is  a  young  man  of  very  high  order.  He  is  inter- 
ested in  everything, — singing,  playing  on  mu- 
sical instruments,  on  the  one  hand,  and  in  the 
study  of  the  various  branches  of  knowledge  on 
the  other.  He  possesses  the  virtues  of  self- 
mastery,  right  discrimination,  dispassion  and 
many  other  qualities.  (Aside  to  a  disciple) 
Just  look  at  Girish's  devotion  to  th^  Lord  and 
his  faith  in  Him. 

Naran,*  to  the  Bhagavan:  Revered  Sir,  shall 
we  not  have  the  pleasure  of  hearing  Thee  sing? 

Upon  this  the  Bhagavan  chanted  the  Name 
of  the  Divine  Mother  of  the  universe. 

SONG 
THE  BELOVED  MOTHER  OF  THE  UNIVERSE 

1.  O   my  soul,  do  thou  clasp  to  thy  heart  my 

beloved  Mother, 
Let  thee  and  me  alone  have  the  pleasure  of 

looking  on  Her; 
Let  Her  be  seen  by  none  else,  by  none  else! 

2.  Desires — Oh,  get  out  of  their  way,  my  soul; 

let  us  enjoy  Her  presence  alone. 
Only  let  us  have  the  tongue  for  our  sole  com- 
panion to  cry  out  to  Her,  saying,  "Mother, 
Mother!" 
*  Naran  was  a  young  householder  disciple  of  Rirnakrishna. 


GOSPEL  OF  RAMAKRISHNA 

3.  There  are  evil  desires,  there  are  those  which 
point  to  us  the  path  leading  to  worldliness; 
Oh!     Do  not  let  them  come  near  us! 
Let  the  eye  of  wisdom  that  leads  Godward 
keep  watch,  and  guard  us  from  evil. 

The  Bhagavan  then  sang  another  song  in 
which  He  placed  Himself  in  the  position  of  the 
weary  and  heavy-laden  men  of  the  world,  bend- 
ing under  the  weight  of  their  trials  and  suffer- 
ings : 

SONG 
THE  MOTHER  AND  HER  WEARY  CHILDREN 

1.  O   Mother!    Thou   art   made   of   Bliss   Ever- 

lasting, why  then  is  it  denied  unto  me? 

2.  My  soul,   O   Good   Mother,   knows  not  any- 

thing but  the  Lotus  of  Thy  Hallowed  Feet. 
Why  then  does  the  Ruler  of  Death,  the 
King  of  Justice,  find  fault  with  me?  Tell 
me  what  answer  to  make  to  that  dreaded 
King. 

3.  It  was  my  heart's  wish,  O  Mother,  to  repeat 

Thy  Sacred  Name  and  cross  the  ocean  of 
death.     Not  even  in  my  dream  had  I  the 
least  idea  that   I   should   be   drowned  by 
Thee  in  the  shoreless  ocean. 
357 


GOSPEL  OF   RAMAKRISHNA 

4.  Day  and  night,  O  Mother,  Thou  Consort 
of  Eternity,  have  I  been  repeating  Thy 
Sacred  Name,  which  brings  salvation  unto 
Thy  weary  children.  But  alas!  my  end- 
less troubles  will  never  leave  me.  I  only 
regret  that  if  I  am  not  saved,  no  one  else 
will  ever  repeat  Thy  Name. 

The  Bhagavan  next  sang  about  the  joy  of 
the  Divine  Mother: 

SONG 
THE  GREAT  MYSTERY 

With  Shiva  the  Mother  plays  always,  absorbed 

in  blissful  joy. 
Deep  drunk  She  is,  but  falls  not. 

She  dances  on  the  breast  of  Her  consort, 
The  world  quakes  under  the  weight  of  Her  feet. 
Both  have  reached  the  climax  of  madness ; 
Both  are  fearless  and  free. 

The  disciples  listened  to  the  songs  in  deep 
silence.  What  struck  them  was  the  change 
that  had  come  over  the  Bhagavan.  He  was 
beside  Himself  with  the  joy  of  the  Lord — in- 
toxicated with  that  unbounded  Bliss. 

Twilight  had  fallen.  The  disciples  would  not 
358 


GOSPEL  OF   RAMAKRISHNA 

leave  their  seats.  With  heads  upraised  and 
eager  ears  they  listened  to  the  sweet  Name  of 
the  Lord  chanted  by  the  Bhagavan,  sweeter  as 
repeated  by  Him  than  by  any  whom  they  had 
ever  heard  before.  Yes,  they  had  never  heard 
another  child  calling  out  so  sweetly  to  its 
mother,  saying,  "Mother,  Mother!"  It  seemed 
as  if  drops  of  nectar  fell  from  the  lips  of  the 
Bhagavan.  The  infinite  sky,  the  heaven-kiss- 
ing mountain,  the  deep  blue  ocean,  the  bound- 
less expanse,  the  deep  dense  wilderness — what 
was  the  use  now  of  going  to  them  in  quest  of 
the  Divine  Father  and  Mother  of  the  universe? 
What  was  the  use  of  fixing  one's  attention  on 
the  "cow's  horn"  or  her  feet  or  any  other  part 
of  her  body?  The  Master  had  spoken  to-day  of 
the  udder  of  the  cow  from  which  to  draw  the 
milk  of  Divine  Love.  Was  it  indeed  given  to 
those  present  to  behold  the  vision  of  God-In- 
carnate in  that  very  room?  What  else  could 
have  brought  into  the  hearts  of  the  disciples — 
of  those  that  were  weary  and  heavy-laden — 
the  perfect  peace  and  the  joy  that  are  of  the 
Lord?  What  else  could  have  made  this  vale  of 
tears  overflow  with  joy?  Was  it  possible  that 
the  Man  before  them  was  God-Incarnate? 
Whether  He  was  or  not  their  minds  and  hearts 
359 


GOSPEL   OF   RAMAKRISHNA 

and  souls  were  His  own  to  deal  with  just  as  He 
pleased!  He  was  already  to  them  the  Pole- 
star  of  this  enigmatical  life.  It  was  for  them 
now  to  watch  how  in  His  great  Soul  the  Su- 
preme Being,  the  Cause  of  causes,  was  reflected. 
Thus  did  some  of  the  disciples  think  within 
themselves.  They  felt  that  they  were  truly 
blessed  as  they  heard  the  Bhagavan  chant  the 
Name  of  the  Divine  Mother  and  of  Hari,  the 
Lord  God  who  taketh  away  all  trouble,  all  sin 
and  iniquity. 

The  chanting  of  the  Names  being  over,  the 
Bhagavan  prayed  to  the  Mother.  It  seemed  as 
if  the  God  of  Love  had  taken  a  human  form  in 
order  to  teach  man  how  to  pray.  He  said : 

Mother,  I  throw  myself  upon  Thy  mercy. 
May  the  Lotus  of  Thy  Feet  ever  keep  me  from 
Prayer  to  the  whatever  leadeth  Thy  children  away 
Divine  Mother.  from  Thee !  I  seek  not,  good  Mother, 
the  pleasures  of  the  senses;  I  seek  not  fame. 
Nor  do  I  long  for  those  Siddhis  (Yoga  powers) 
which  enable  one  to  perform  miracles.  What  I 
pray  for,  O  Good  Mother,  is  pure  love  for  Thee, 
love  untainted  by  desires,  love  without  alloy, 
love  which  seeketh  not  the  things  of  this  world, 
love  for  Thee  that  welleth  up  unbidden  from 
the  depths  of  the  immortal  soul.  Grant  like- 
360 


GOSPEL  OF  RAMAKRISHNA 

wise,  O  Mother,  that  Thy  child,  bewitched  by 
the  fascinations  of  Thy  enchanting  powers 
(Maya)  may  not  forget  Thee;,  yes,  forget  Thee, 
entangled  in  the  charming  net  of  Samsara  that 
Thou  hast  woven.  O,  grant  that  he  may  never 
be  charmed  into  loving  these!  O  Good  Mother, 
seest  Thou  not  that  Thy  child  hath  none  else  in 
the  world  but  Thee?  I  know  not  how  to  chant 
Thy  Name  out  of  deep  devotion.  Devoid  am  I 
of  knowledge  that  leadeth  to  Thee — devoid  of 
genuine  love  (Bhakti)  for  Thee!  O,  vouchsafe 
unto  me  that  love  out  of  Thine  Infinite  Mercy! 
This  evening  prayer — was  it  called  for  in  the 
case  of  this  God-Man,  for  Him  who  chanted  the 
Name  of  the  Lord  day  and  night,  for  Him  out 
of  whose  hallowed  mouth  there  flowed  a  never- 
ceasing  stream  of  prayers  unto  the  Most  High? 
Was  it  then  that  the  Master  observed  these 
forms  in  order  to  teach  mankind  how  to  live 
and  pray? 

iii 

Girish  had  invited  Sri  Ramakrishna  to  his 
house.  He  must  come  that  very  night.  The 
Bhagavan  said  to  him:  Do  you  not  think  it 
will  be  too  late? 

Girish:    No,  Revered  Sir;    Thou  shalt  come 
away  as  early  as  Thou  pleasest. 
361 


GOSPEL  OF  RAMAKRISHNA 

It  was  about  nine  in  the  evening.  Balaram 
had  made  his  offerings  ready  for  Sri  RAma- 
krishna's  supper.  The  gracious  Bhagavan 
would  not  wound  his  feelings.  He  said  to 
Balaram:  "Send  over  to  Girish's  house  the 
food  that  you  have  prepared  for  me."  Saying 
this,  He  set  out,  followed  by  His  disciples.  Go- 
ing downstairs  from  the  first  floor,  He  became 
like  another  being;  He  looked  as  if  He  was 
lost  in  the  thought  of  God — as  if  He  had  drunk 
deep!  It  seemed  as  if  sense-consciousness  was 
beginning  to  leave  Him.  A  disciple  went  for- 
ward to  hold  Him  by  the  hand,  lest  He  should 
miss  His  footing.  The  Bhagavan  said  to  him 
with  great  tenderness:  "If  you  hold  me  by  the 
hand,  people  will  say,  'He  is  a  drunkard/  Let 
me  walk  alone  without  any  help."  He  crossed 
the  next  turning  just  a  little  way  from  Girish's 
house.  What  made  Him  walk  so  fast?  The 
disciples  were  left  behind.  No  one  knew  what 
Divine  idea  had  found  its  way  into  His  heart. 
What  made  Him  walk  like  a  madman?  Was  it 
because  He  was  thinking  of  that  Being  who  in 
the  Vedanta  is  said  to  be  beyond  the  reach  of 
word  and  thought  ? 

Here  was  Narendra  coming!  Many  a  day 
had  the  Bhagavan  cried,  calling  "Narendra, 
362 


GOSPEL  OF  RAMAKRISHNA 

Narendra,"  like  one  gone  mad.  But  now  Naren- 
Ramakrishna's  dra  was  there  before  Him  and  yet  He 
ecstasy.  exchanged  no  word  with  him.  Was 
this  what  people  called  Bhava  (ecstasy) ,  a 
state  into  which  Chaitanya  is  said  to  have 
been  constantly  thrown?  Who  was  there 
to  penetrate  the  mystery  of  this  Divine 
ecstasy  ? 

Sri  Ramakrishna  had  come  to  the  end  of  the 
lane  leading  to  Girish's  house.  The  disciples 
were  all  following.  He  now  spoke  to  Narendra, 
saying:  "Is  it  well  with  you,  my  child?  I  had 
not  the  power  then  to  talk  to  you."  Every 
word  that  fell  from  His  lips  was  marked  by 
tenderness.  He  had  not  as  yet  come  to  the 
door  of  the  house,  but  all  at  once  He  stopped 
short.  He  looked  at  Narendra  and  said:  "This 
is  one  of  the  two, — the  human  soul,  and  the 
other  is  the  cosmos."  Was  He  indeed  looking 
at  the  soul  and  the  world?  If  so,  in  what  light? 
He  was  gazing  on  Indescribable  Brahman! 
One  or  two  words  had  dropped  from  His  hal- 
lowed lips,  like  some  solemn  texts  from  in- 
spired Scriptures.  Or  was  it  that  He  had  gone 
to  the  edge  of  the  Infinite  Ocean  and  stood 
there  speechless,  looking  on  the  Boundless  Ex- 
panse, and  had  heard  one  or  two  echoes  re- 
363 


GOSPEL  OF  RAMAKRISHNA 

Verberating  from  the   never-ceasing  voice  that 
comes  up  from  the  Eternal  Deep  ? 

iv 

Girish  stood  at  the  door  of  his  house.  He 
had  come  to  receive  the  Rhagavan.  Sri  Rama- 
krishna  came  up  with  His  disciples.  At  the 
blessed  sight  Girish  fell  at  His  feet  prostrate. 
The  sight  was  indeed  a  blessed  one  and  the  dis- 
ciples looked  on  with  awe  and  admiration. 
Girish  received  on  his  head  the  dust  of  His 
hallowed  feet  and  rose  at  the  Master's  bidding. 
He  led  the  way  to  the  drawing-room,  where  the 
Bhagavan  and  His  disciples  took  their  seats. 
They  longed  to  drink  the  nectar  of  His  words 
which  brought  everlasting  life. 

He  was  about  to  take  His  seat  when  He  found 
a  newspaper  lying  by  His  side.  As  newspapers 
had  to  do  with  worldly-minded  men,  with 
worldly  matters,  with  gossip  and  scandal,  they 
were  unholy  objects  in  His  eyes.  He  made  a 
sign  and  the  paper  was  put  away.  Thereupon 
He  took  His  seat.  Nityagopal  *  bowed  down 
and  saluted  His  feet. 

*  Nityagopal  was  a  devoted  Bhakta  who  reached  a  very 
high   state  of  spiritual   ecstasy   (Bhava).     He  was  a  young 
man  who  lived  like  a  Sannyasin,  although  he  did  not  join 
364 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan  (to  Nitya):  Well!  and  why  did 
you  not  go  there  ? 

Nitya:  Revered  Sir,  I  was  unable  to  go  to 
Dakshineswara.  I  was  out  of  sorts.  There 
were  pains  all  over  my  body. 

Bhagavan :   Are  you  keeping  well  now  ? 

Nitya:   Not  very  well,  I  am  sorry  to  say. 

Bhagavan:  You  would  better  remain  one  or 
two  notes  below  the  highest  in  the  scale. 

Nitya:  Company  does  not  suit  me.  They 
say  all  manner  of  things  of  me.  That  puts  me 
into  a  fright.  At  times  I  am  quite  free  from 
fear  and  I  feel  the  spirit  within  me. 

Bhagavan:  That  is  only  natural.  Who  is 
your  constant  companion  ? 

Nitya:  Tarak.  At  times  he  does  not  suit 
the  state  of  my  mind. 

Bhagavan:   Nangta  *  (Tot a  Puri)  used  to  say 

the  order.  Occasionally  he  used  to  come  to  Sri  Rama- 
krishna  to  pay  his  respects  and  regarded  Him  as  the  Incarna- 
tion of  Krishna. 

*  Nangta  was  the  name  by  which  Sri  Ramakrishna  called 
his  spiritual  teacher  in  the  Advaita  Vedanta.  The  word 
literally  means,  "One  who  does  not  cover  his  body  with 
any  clothes."  Tota  Puri  was  his  real  name.  He  was  a 
Sannyasin  monk  of  Sankara's  school  and  was  a  great  Vedanta 
scholar.  He  reached  the  highest  state  of  Nirvikalpa  Samddhi 
365 


GOSPEL  OF  RAMAKRISHNA 

that  they  had  at  their  Math  a  Siddha  who  had 
acquired  some  miraculous  powers.  He  used  to 
go  about  with  his  eyes  fixed  on  the  sky,  not 
caring  for  his  companion  Ganesh  Gorgy,  yet 
when  he  left  him,  he  became  disconsolate. 

By  this  time  a  change  had  come  over  the 
Bhagavan.  He  remained  speechless  for  a  while. 
Returning  to  consciousness,  he  said :  "  You  have 
come,  have  you?  Well,  I  am  here  too."  Who 
was  there  to  fathom  the  mystery  of  these  divine 
words ! 


after  practising  for  forty  years.  HP  used  to  travel  from  place 
to  place  in  India,  never  spending  more  than  three  days  in  one 
spot.  When  he  came  to  Dakshineswara  he  lived  under  the 
trees  at  the  Panchavati  and«  wore  no  clothes.  After  seeing 
Ramakrishna  he  desired  to  instruct  Him  in  Advaita  Vedanta. 
Ramakrishna  like  a  child  replied:  "I  shall  ask  my  Divine 
Mother,  and  if  She  gives  me  Her  permission  I  shall  learn 
of  you."  The  sage  Tota  Puii  was  pleased  with  His  answer. 
He  then  stayed  with  Ramakrishna  for  eleven  months,  which 
was  quite  unusual  for  him  to  do.  He  gave  Him  instructions 
on  the  oneness  of  the  Jiva  with  Brahman,  and  within  thre^ 
days  Ramakrishna  realized  that  supreme  oneness  by  reaching 
the  Niruikalpa  Samddhi.  Seeing  this  state  Tota  Puri  de- 
clared in  utter  amazement:  "How  wonderful  is  the  Divine 
mystery!  Thou  hast  acquired  in  three  days  what  1  ac- 
complished after  forty  years  of  hard  struggle.''  Since  then 
he  regarded  .Ramakrishna  as  his  Spiritual  Brother. 
366 


GOSPEL  OF   RAMAKRISHNA 


Among  the  disciples  who  sat  at  the  feet  of 
Ramakrishna,  Narendra  did  not  believe  in  the 
Incarnation  of  God,  while  Girish  had  a  burning 
faith  that  God  incarnated  Himself  from  age  to 
age  in  this  world  of  ours.  The  Bhagavan  wished 
them  to  discuss  the  matter  before  Him. 

Sri  Ramakrishna  (to  Girish) :  I  should  like  to 
hear  you  both  talk  over  the  matter  in  English. 

The  discussion  was  commenced.  It  was, 
however,  carried  on  not  in  English  but  in  Ben- 
gali, with  here  and  there  an  English  word. 

Narendra:    God  is  Infinite;    it  is  beyond  our 

power  to  conceive  Him  by  means  of  our  poor 

intellect.     God    is    in    every    human 

God  manifest.  . 

being,  but  He  is  not  manifest  in  one 
particular  individual. 

The  Bhagavan  (affectionately) :  I  quite  con- 
cur. He  is  in  every  object,  in  every  human 
being;  only  there  is  a  difference  in  the  mani- 
festation of  Divine  Energy  in  those  objects. 
The  Divine  Energy  manifest  in  some  objects 
leads  one  away  from  God  and  is  then  called 
Avidya  (ignorance).  When  it  leads  Godward 
it  is  called  Vidya.  Again,  the  manifested 
367 


GOSPEL  OF   RAMAKRISHNA 

energy  is  greater  in  some  vessels  and  less  in 
others.  Thus  it  is  that  all  men  are  not 
equal. 

A  disciple:  What  is  the  use  of  all  this  idle 
talk? 

Bhagavan:  There  is  a  great  deal  of  use 
in  it. 

Girish  (to  Narendra) :  How  do  you  know  that 
God  does  not  take  a  human  body,  does  not  in- 
carnate Himself? 

Narendra:  Oh!  God  is  surely  beyond  the 
reach  of  words  and  the  finite  mind! 

Ramakrishna:    Quite   so;    beyond   the   finite 
impure  mind.     But  He  can  be  realized  by  the 
God  realized    purified  intellect  (Buddhi).      Purified 
by  purified      intellect   and  purified   soul   are   one 
soul'  The  holy  sages  (Rishis)  realized  the 

pure  universal  Spirit  by  their  purified  intellect 
and  purified  soul. 

Girish  (to  Narendra) :  If  God  does  not  incar- 
nate Himself  in  a  human  form,  who  will  ex- 
plain these  difficult  problems?  He  assumes 
human  form  to  teach  mankind  Divine  Wisdom 
and  Divine  Love.  Who  else  has  the  power  to 
teach  in  the  same  manner? 

Narendra:    Why,  He  will  certainly  teach  me 

wrthin  the  heart. 

368 


GOSPEL  OF  RAMAKRISHNA 

Bhagavan  (affectionately) :  That  is  indeed 
so.  He  will  teach  as  internal  Ruler  of  the 
heart  (Antaryamin). 

The  discussion  grew  warm.  It  turned  on 
matters  too  high  for  ordinary  comprehension : 
Was  Infinity  indivisible?  What  did  Hamilton 
say  as  to  the  limit  of  human  knowledge;  and 
Herbert  Spencer,  Tyndall  and  Huxley? 

Ramakrishna :  I  for  my  part  do  not  like  these 
things.  God  is  beyond  the  power  of  reasoning; 
He  is  something  more.  I  see  that  whatever  is, 
is  God.  What  then  is  the  necessity  of  reason- 
ing about  Him?  I  do  actually  see  that  what- 
ever is,  is  God.  It  is  He  who  has  become  all 
these  things.  This  is  a  stage  at  which  the  mind 
and  the  intellect  (Buddhi)  are  lost  in  the  Ab- 
solute and  Indivisible  Being.  At  the  sight  of 
Narendra  my  mind  becomes  merged  in  the  In- 
divisible Absolute.  What,  pray,  do  you  say  to 
this? 

Girish  (smiling) :  Surely,  Revered  Sir,  we  do 
not  pretend  that  we  understand  everything 
except  this. 

Ramakrishna:     Thereupon    at    the    end    of 

Samadhi  I  must  come  down  two  notes  at  least 

below  the  highest  note  in  the  scale  before  I  can 

utter  a  word.     Vedanta  has  been  explained  by 

369 


GOSPEL  OF   RAMAKRISHNA 

Sankara.*  Another  point  of  view  is  that  of 
Ramanuja, f  wno  has  put  forward  the  doctrine 
of  qualified  non-dualism. 

Narendra  (to  the  Bhagavan) :  Sir,  may  I  ask 
what  is  meant  by  Visishtadvaitavada  (qualified 
non-dualism)  ? 

Ramakrishna:  There  is  a  doctrine  called 
Visishtadvaitavada,  the  view  of  Ramanuja; 
Qualified  non-  that  is,  the  Absolute  (Brahman) 
dualism.  must  not  be  considered  apart  from 
the  world  and  the  soul.  The  three  form  one: 
three  in  one  and  one  in  three.  Let  us  take  a 
Bel-fruit.  Let  the  shell,  the  seeds  and  the  ker- 
nel be  kept  separate.  Now  suppose  some  one 
wished  to  know  the  weight  of  the  fruit.  Surely 

*  Sankara,  see  note  p.  279. 

f  Ramanuja  was  the  founder  of  the  Visishtstdvaita,  or 
Qualified  Non-dualistic  School  of  Vedanta.  He  was  born  about 
1017  A.D.  at  Sri  Parambattur,  a  town  near  Madras  in 
Southern  India.  He  is  regarded  by  His  followers  as  the 
incarnation  of  Sesha  or  Ananta.  He  wrote  Sanskrit  Com- 
mentaries on  the  Upanishads,  Vedanta  Sutras  and  the 
Bhagaval  Gita,  and  preached  His  doctrines  all  over  India. 
He  is  said  to  have  lived  for  one  hundred  and  twenty  years 
and  died  in  1137  A.D.  His  doctrines  were  distinct  from  the 
Absolute  Monistic  philosophy  of  Sankaracharya.  He  has 
now  millions  of  followers  among  all  classes  of  Hindus  in 
India. 

370. 


GOSPEL   OF   RAMAKRISHNA 

it  would  not  do  to  weigh  the  kernel  alone.  The 
shell,  the  seeds  and  the  kernel  are  all  weighed 
with  a  view  to  knowing  the  real  weight  of  the 
fruit.  No  doubt  we  reason  at  the  outset  that 
the  all-important  thing  is  the  kernel — not  either 
the  shell  or  the  seeds.  In  the  next  place,  we  go 
on  reasoning  that  the  shell  and  the  seeds  belong 
to  the  same  substance  to  which  the  kernel  be- 
longs. At  the  first  stage  of  the  reasoning  we 
say,  "Not  this,  not  this."  Thus  the  Absolute 
(Brahman)  is  not  the  individual  soul.  Again, 
it  is  not  the  phenomenal  world.  The  Absolute 
(Brahman)  is  the  only  Reality,  all  else  is  unreal. 
At  the  next  stage  we  go  a  little  farther.  We 
see  that  the  kernel  belongs  to  the  same  sub- 
stance as  that  to  which  the  shell  and  the  seeds 
belong;  hence  the  Substance  from  which  we 
derive  our  negative  conception  of  the  Absolute 
Brahman  is  the  identical  Substance  from  which 
we  derive  our  negative  conceptions  of  the  finite 
soul  and  the  phenomenal  world.  Our  relative 
phenomena  (Lila)  must  be  traced  to  that  eternal 
Being  which  is  also  called  the  Absolute  Hence, 
says  Ramanuja,  the  Absolute  (Brahman)  is 
qualified  by  the  finite  soul  and  the  phenomenal 
world.  This  is  the  doctrine  of  the  qualified  non- 
dualistic  Vedanta. 

371 


GOSPEL   OF  RAMAKRISHNA 

I  see  that  Being  as  a  Reality  before  my  very 

eyes !     Why  should  I  reason  ?     I  do  actually  see 

that    the    Absolute    has    become    all 

Spiritual 

awakening      things  about  us.     It  appears  as  the 
necessary  to     individual  soul  and  the  phenomenal 

see  the  Reality. 

world.  One  must  have  an  awaken- 
ing of  the  spirit  within  to  see  the  Reality.  How 
long  must  one  reason  and  discriminate,  saying, 
"Not  this,  not  this"?  So  long  as  one  has  not 
realized  the  Absolute  Reality.  It  is  not  in 
mere  words  such  as  "  I  see  that  God  has  become 
everything";  mere  saying  is  not  enough.  By 
the  Lord's  Grace  the  spirit  must  be  quickened. 
Spiritual  awakening  is  followed  by  Samadhi. 
In  this  state  one  forgets  that  one  has  a  body; 
one  loses  all  attachment  to  things  of  this  world ; 
one  likes  no  other  words  than  those  relating  to 
God;  one  is  sorely  troubled  if  called  upon  to 
listen  to  worldly  matters.  The  spirit  within 
being  awakened,  the  next  step  is  the  realization 
of  the  Universal  Spirit.  It  is  the  spirit  that 
can  realize  the  Spirit. 

After  the  discussion  was  over  the  Bhagavan 
said:  I  have  observed  that  discrimination 
brings  only  intellectual  apprehension  of  the  Ab- 
solute, which  is  far  from  true  realization.  The 
latter  can  be  acquired  by  meditation  in  solitude 
372 


GOSPEL   OF   RAMAKRISHNA 

(Dhyana) ;  but  it  is  very  different  from  realiza- 
tion through  His  Grace.  If  He,  out 
apprehension  of  His  Grace,  makes  us  realize  what 
and  reaiiza-  {s  God-Incarnate  and  how  He 
manifests  through  a  human  form, 
then  it  is  no  longer  necessary  to  reason  or  ex- 
plain. Do  you  know  how  it  is?  As  in  a  dark 
room  someone  rubs  a  match  on  the  side  of  the 
box  and  all  at  once  a  light  is  struck.  So,  if 
the  Lord  is  gracious  enough  to  strike  the  light 
for  us,  the  darkness  of  ignorance  will  be  dis- 
pelled and  all  doubts  will  cease  forever.  Can 
He  be  realized  by  such  discussions? 

The  Bhagavan  then  invited  Narendra 
to  be  seated  by  His  side.  He  made  many 
loving  inquiries  about  him  and  caressed 
him. 

Narendra:  Why,  Revered  Sir,  I  have  medi- 
tated in  solitude  on  the  Divine  Mother  for  three 
and  four  days  together,  but  nothing  has  come 
of  it. 

Bhagavan:  All  in  time;  do  not  be  impatient. 
Mother  is  no  other  than  Brahman  the  Absolute. 
Divine  Mother  is  the  primeval  energy,  when 
that  is  without  activity  I  call  it  Brahman.  But 
when  it  creates,  preserves  and  destroys  the 
phenomenal  world  I  call  it  Sakti  (energy),  or 
373 


GOSPEL  OF  RAMAKRISHNA 

Divine  Mother.  That  which  you  call  Brah- 
man is  the  same  as  my  Divine  Mother,  (To 
Girish)  It  is  getting  late. 

Girish:  I  am  afraid  I  shall  have  to  leave 
Thee,  Revered  Sir,  and  go  to  my  work,  unfor- 
tunate that  I  am ! 

Bhagavan:  No,  you  must  serve  both  parties. 
Janaka  served  God  unattached  to  the  world 
and  thus  looked  to  the  interests  of  both  this 
world  and  the  next;  he  drank  the  cup  of  milk 
but  did  not  forget  the  soul. 

Girish :  I  am  thinking,  Revered  Sir,  of  giving 
up  my  profession. 

Bhagavan:  No,  no;  you  need  not  do  any 
such  thing.  It'  is  all  right  as  it  is.  You  are 
doing  good  to  many. 

Narendra  (softly):  Just  a  moment  ago  he 
was  addressing  Him  as  Lord,  God-Incarnate, 
yet  he  still  has  such  strong  attachment  to  his 
professional  work. 

The  Bhagavan  had  Narendra  seated  by  his 
side.  He  fixed  His  eyes  on  him.  He  moved 
down  to  sit  closer  to  him.  Narendra  did  not 
believe  that  God  incarnated  Himself,  but  what 
did  that  signify?  His  love  for  him  was  still  as 
great  as  ever.  Touching  his  person  the  Bha- 
gavan said  to  him:  Are  your  feelings  wounded? 
374 


GOSPEL  OF  RAMAKRISHNA 

Never  mind;    we,  too,   are  of  the  same  mind 
with  you  and  feel  for  you. 

Bhagavan  continued:  So  long  as  one  reasons 
and  argues  about  God,  one  has  not  realized  Him. 
Disputations  ^ou  both  were  engaged  in  discussion. 
prevent  reaii-  I  did  not  like  it.  How  long  does  the 
zation  of  God.  no^se  continue  at  a  feast  to  which 
many  are  bidden?  So  long  as  the  guests  have 
not  begun  to  eat.  As  soon  as  the  viands  are 
served  and  they  begin  to  partake  of  them, 
three-fourths  of  the  noise  is  gone.  Then  the 
more  the  sweetmeats  are  passed  around,  the 
more  the  noise  subsides^  The  nearer  you  come 
to  God,  the  less  you  are  disposed  to  argue. 
When  you  come  up  to  Him,  when  you  behold 
Him  as  the  Reality,  then  all  noise,  all  disputa- 
tions are  at  an  end.  Then  is  the  time  for  the 
enjoyment  which  comes  in  Samddki. 

Saying  this,  the  Bhagavan  gently  moved  His 
hand  over  Narendra's  sweet  face  and  caressed 
him,  repeating,  "Hari  Om,  Hari  Om,  Hari  Om." 

Then  what  a  miracle  passed  before  the  eyes 
of  the  disciples!  Looking  at  the  Bhagavan, 
they  saw  His  sense-consciousness  beginning  to 
leave  Him.  Looking  again,  they  saw  that  it 
had  left  Him  altogether.  In  this  half -conscious 
state  the  hand  of  the  Incarnation  of  Divine 
375 


GOSPEL   OF  RAMAKRISHNA 

Love  continued  to  rest  on  Narendra's  body. 
Was  He  breathing  into  him  the  inspiration,  the 
power  that  comes  from  above  ?  Then  yet  other 
changes  came  over  the  Bhagavan.  He  said  to 
Narendra,  with  folded  hands:  A  song  do  sing, 
then  I  shall  get  well;  how  else  shall  I  be  able 
to  stand  on  my  feet.  "My  Nitai!  Oh!  He  is 
deep  drunk,  intoxicated  with  the  wine  of 
Divine  Love,  the  love  for  Gouranga  (God- 
Incarnate)." 

A  short  while  and  He  was  speechless  again, 
speechless  like  a  figure  cut  in  marble.  Drunk 
with  the  joy  of  the  Lord,  the  Bhagavan  went 
on,  saying:  "Take  care  of  Radha,  lest  thou  fall 
into  the  Jamuna.  O  thou,  mad  with  ecstatic 
love  for  Him  who  incarnated  Himself  at  Brin- 
davan,  the  Lord  Sri  Krishna!"  Once  more  He 
was  in  deep  Samdhdi!  Coming  back  into  sense- 
consciousness  he  repeated  portions  of  a  well- 
known  song:  "O  my  friend,  how  far  is  that 
blessed  woodland,  the  land  where  is  to  be  seen 
my  own  Beloved  One?  Look!  Here  comes 
the  fragrance  from  the  blessed  person  of  my 
Beloved!  I  am  unable  to  take  a  step  forward, 
O  my  friend!" 

Now  the  Bhagavan  had  lost  all  consciousness 
of  the  world.  He  was  not  mindful  of  anything 
376 


GOSPEL  OF  RAMAKRISHNA 

or  any  person  in  this  state.  Narendra  was 
seated  before  Him,  but  apparently  He  did  not 
see  him.  He  had  lost  all  sense  of  time  and 
place.  The  mind,  the  heart  and  the  soul  had 
all  become  absorbed  in  God.  Suddenly  He 
stood  up,  saying:  "Deep  drunk  with  the  wine 
of  Divine  Love,  with  love  for  Gour  (God-Incar- 
nate)." A  few  moments  after  He  took  His 
seat  and  said:  "Yonder  is  a  light  coming  this 
way,  but  I  cannot  even  now  say  from  which 
way  the  light  comes."  It  was  then  that  Naren- 
dra began  to  sing: 

GOD-VlSION 

1.  O   Lord!    Thou  hast  blessed  me  with  Thy 

vision  and  Thou  hast  driven  all  my  troubles 
away. 
A  charm  Thou  hast  thrown  over  my  soul. 

2.  Beholding   Thee   as   the   Reality,   the   seven 

worlds  have  forgotten  their  grief! 
Not  to  speak  of  my  poor  self,  so  worthy  of 
Thy  pity  and  Thy  loving-kindness! 

Listening  to  the  song  the  Bhagavan  had  once 

more  lost  all  consciousness  of  the  outer  world. 

His    eyes    were    closed.     His    body    and    limbs 

moved  not      He  was  in  deep  Samadhi.     When 

377 


GOSPEL   OF   RAMAKRISHNA 

the  Samddhi  was  over  he  asked:  "Who  will 
take  me  home  to  the  temple?"  A  child  looking 
for  a  companion!  Left  alone,  he  saw  nothing 
but  darkness  about.  It  was  getting  late  and  it 
was  the  night  of  the  tenth  day  of  the  dark  fort- 
night. Sri  Ramakrishna  wished  to  go  back  to 
the  Temple  at  Dakshineswara.  He  seated  Him- 
self in  the  carriage  which  was  to  take  Him  there. 
The  disciples  stood  on  either  side  of  the  carriage 
to  see  Him  off.  Even  now  was  He  deep  drunk 
with  the  joy  of  the  Lord!  The  carriage  rolled 
away.  The  disciples  looked  after  it  for  a  few 
moments,  then  dispersed  each  to  his  own  home. 
378 


CHAPTER  XIII 

A   DAY   AT   SHAMPUKUR 

SRI  RAMAKRISHNA  was  living  at  Shampukur 
at  the  request  of  His  householder  disciples,  who 
had  hired  a  house  for  Him  there. 

It  was  about  half-past  five  in  the  afternoon 
of  a  day  in  October.  Vivekananda,  Brahma- 
nanda,  Ramakrishnananda,  Saradananda,  Abhe- 
dananda  and  other  disciples  were  with  Sri 
Ramakrishna.  The  great  national  festival  Dur- 
gapuja  had  been  celebrated  only  a  few  days 
back,  but  it  was  difficult  for  the  disciples  to 
take  part  in  the  festivities  with  their  whole 
heart.  How  could  they  rejoice  when  their 
Master  was  suffering  from  a  serious  malady? 
Their  one  thought  was  to  serve  Him,  to  nurse 
Him.  to  attend  to  His  smallest  wants  day  and 
night  This  devoted  and  unparalleled  service 
of  the  Master  led  the  way  for  the  younger  dis- 
ciples (Vivekananda  and  others)  to  the  great 
379 


GOSPEL  OF  RAMAKRISHNA 

renunciation  of  the  world  of  which  Bhagavan 
Sri  Ramakrishna  was  the  ideal  example. 
Through  their  intense  love  for  the  Master  they 
left  their  homes  and  sacrificed  the  duties  and 
pleasures  of  life  that  they  might  give  their  whole 
soul  to  His  service. 

Notwithstanding  His  illness,  hundreds  of 
people  came  every  day  to  pay  reverential 
homage  to  Him.  They  were  eager  to  receive 
His  blessing  and  to  sit  in  His  presence  if  only 
for  a  few  minutes;  for  His  presence  brought 
peace  and  celestial  happiness  in  the  hearts  and 
souls  of  all.  Who  had  ever  seen  such  un- 
bounded compassion?  He  was  anxious  for  the 
welfare  of  all  those  who  came  to  Him  and  was 
ever  ready  to  help  them  by  removing  their 
doubts  and  opening  their  spiritual  eyes.  This 
was  the  time  when  Bhagavan  Sri  Ramakrishna 
showed  to  the  world  that  He  was  not  a  man  of 
this  earth,  but  an  embodiment  of  Infinite  Love 
Divine. 

His  charm  and  fascination  were  so  great  that 
everyone  who  came  into  His  presence  would 
lose  the  consciousness  of  time  and  place.  Even 
men  like  Dr.  Sircar,*  who  was  the  busiest  phy- 

*  Dr.  Mehendra  lal  Sircar  was  the  best  Hindu  physician 
380 


GOSPEL  OF  RAMAKRISHNA 

sician  in  Calcutta  and  who  usually  spent  a  few 
moments  only  with  each  patient,  would  remain 
with  the  Bhagavan  hours  together  and  some- 
times the  whole  day.  He  had  just  now  been 
paying  Sri  Ramakrishna  a  long  visit.  Rising 
to  go,  he  said  to  the  Bhagavan,  who  was  con- 
versing with  Syam  Babu:*  "Now  that  you 
have  Syam  Babu  to  talk  to,  I  will  bid  you 
good-bye." 

Sri  Ramakrishna:  Would  you  not  like  to 
hear  some  songs  ? 

Doctor :  I  should  like  it  very  much ;  but  your 
feelings  will  be  too  much  worked  upon  and  you 
will  go  off  into  a  state  of  ecstasy. 

The  doctor  took  his  seat  once  more,  and 
Vivekananda  sang  to  the  accompaniment  of 
instruments : 


in  Calcutta  at  that  time.  He  was  a  great  authority  in  medical 
science  and  his  opinion  carried  weight  among  the  European 
physicians  of  highest  repute.  He  was  also  the  founder  of 
the  Science  Association  in  Calcutta,  where  he  occasionally 
delivered  scientific  lectures  on  Physics  and  Chemistry. 

*  Syam  Babu  was  a  rich  Hindu  of  Calcutta  and  an  intimate 
friend  of  Dr.  Sircar. 


GOSPEL  OF  RAMAKRISHNA 

GOD  AND  His  WORKS 

1.  Wonderful,  infinite,  is  the  universe  made  by 

Thee!  Behold  it  is  the  repository  of  all 
beauty. 

2.  Thousands  of  stars  do  shine — a  necklace  of 

gold  studded  with  gems.  Innumerable 
are  the  moons  and  suns. 

3.  The  earth  is  adorned  with  wealth  and  corn: 

full  indeed  is  Thy  storehouse.  O  Great 
Lord!  Innumerable  are  the  stars  which 
sing,  "Well  done,  Lord!  well  done!" 
They  sing  without  ceasing. 

KALI,  THE  MOTHER  OF  THE  UNIVERSE 

1.  In  the  midst  of  the  dense  darkness,  O  Mother, 

breaketh  forth  the  light  of  Thy  formless 
beauty. 

For  this  the  Yogi  meditateth  in  the  moun- 
tain cave. 

2.  In  the  lap  of  darkness  infinite  and  borne  on 

the  sea  of  great  Nirvana, 
The  fragrance   of  peace   everlasting   floweth 
without  ceasing. 

3.  O  Mother!  who  art  Thou,  seated  alone  within 

the  Temple  of  Sdmadhi,  assuming  the  form 
of  the  Great  Consort  of  the  Lord 


GOSPEL  OF  RAMAKRISHNA 

nity,  and  wearing  the  apparel  of  dark- 
ness? 

The  lotus  of  Thy  feet  keepeth  us  from  fear, 
in  them  doth  flash  the  lightning  of  Thy 
love  for  Thy  children; 

And  loud  laughter  adorneth  Thy  spiritual  face. 

Doctor  (to  Vivekananda) :  It  is  dangerous 
for  Him — this  singing.  It  will  work  upon  His 
feelings  with  serious  results. 

Sri  Ramakrishna  (to  Vivekananda):  What 
does  the  doctor  say? 

Vivekananda:  Sir,  the  doctor  is  afraid  lest 
this  singing  bring  on  ecstasy  (Bhdva-Samddhi). 

Sri  Ramakrishna  (to  the  doctor,  with  folded 
hands):  No,  oh  no;  why  should  my  feelings  be 
worked  upon?  I  am  very  iwell. 

But  as  soon  as  these  words  were  uttered,  the 
Bhagavan,  who  was  already  losing  sense-con- 
sciousness, went  into  deep  Samddhi.  His  body 
became  motionless.  The  eyes  moved  not.  He 
sat  speechless  like  a  veritable  figure  of  wood  or 
stone.  All  sense-consciousness  had  ceased  to 
be.  The  mind,  the  principle  of  personal  iden- 
tity, the  heart,  had  all  stepped  out  of  their 
wonted  course  towards  that  One  Object,  the 
Mother  of  the  Universe. 
383 


GOSPEL  OF  RAMAKRISHNA 

Again  did  Vivekananda  pour  forth  with  his 
sweet,  charming  voice  melody  after  melody. 
He  sang: 

THE  LORD,  MY  HUSBAND 

1.  How  glorious  is  the  beauty!     How  charming 

is  the  face !  The  Lord  of  my  heart  hath 
come  to  my  (humble)  abode. 

2.  Lo!    the  spring  of  my  love  is  running  over 

(with  joy) ! 

3.  O  Lord  of  my  soul!     Thou  who  art  pure  love, 

what  riches  can  I  offer  to  Thee?  O,  accept 
my  heart,  my  life,  my  all.  Yes,  Lord,  my 
all  deign  to  accept! 

NOTHING  GOOD  OR   BEAUTIFUL  WITHOUT  THE 
LORD 

1.  What  comfort  can  there  be  in  life,  O  gracious 

Lord! 

If  the  bee  of  soul  doth  not  always  linger  on 
Thy  lotus-feet ! 

2.  What  use  can  there  be  in  countless  wealth, 
If  Thou,  the  most  precious  gem,  art  not  kept 

with  care! 

3.  The  tender  face  of  the  child  I  will  .not  look 

upon, 

If  in  that  face,  lovely  as  the  moon,  I  see  not 
Thy  loving  face ! 

384 


GOSPEL  OF  RAMAKRISHNA 

4.  How   beautiful   the   moonlight!     Yet    I    see 

darkness  alone,  if  at  moonrise  the  moon  of 
Thy  love  doth  not  also  rise  in  my  soul. 

5.  Even  the  pure  love  of  the  chaste  wife  will 

seem  impure,  if  the  gold  of  her  love  be  not 
set  witlj.  the  gem  of  Thy  love  Divine. 

6.  Lord,  like  the  sting  of  a  poisonous  snake  is 

doubt  of  Thee,  the  offspring  of  ignorance. 

7.  Lord,  what  more  shall  I  say  to  Thee! 

Thou  art  the  priceless  Jewel  of  my  heart,  the 
Abode  of  joy  everlasting! 

Vivekananda  sang  again  : 

THE  ECSTATIC  LOVE  OF  GOD 

When  shall  Love  Divine  enter  my  heart! 
Having  all  desires  fulfilled,  when  shall  I  chant 

the  Name  of  the  Lord  (Hari)  while  streams  of 

love-tears  flow  from  my  eyes! 
When  shall  my  heart  and  soul  be  pure !     O,  when 

shall  I  go  to  the  Vrindavan  of  love!     When 

will  the  fetters  of  the  world  drop  off,  and  the 

darkness    of   my   eyes    be    dispelled    by    the 

collyrium  of  wisdom ! 
When  shall  the  iron  of  my  body  be  changed 

into  gold  by  Thy  touch  Divine! 


GOSPEL  OF  RAMAKRJSHNA 

When  shall   I  see  the  world  pervaded  by  God 

alone,  and   prostrate  myself  in   the   path  of 

Love  Divine! 
When  shall  my  religious  works  and  daily  duties 

be  a  thing  of  the  past'     When  shall  my  sense 

of  caste  and  family  be  gone!         • 
O,  when  shall   I   rise  above  fear,  anxiety  and 

shame ! 
When   shall    I   be   free   from   pride   and   social 

customs ! 
With  the  dust  of  the  feet  of  true  Bhaktas  rubbed 

over  my  body; 
With  the  script  of  renunciation  placed  on  my 

shoulders,  when  shall  I  drink  in  both  hands 

the  water  from  the  river  of  Love  Divine! 

Sri  Ramakrishna  had  a  special  liking  for  this 
hymn  from  the  Hindustani  of  Zaffir,  the  Sufi 
poet: 

HYMN 
Thou  art  the  refuge  and  joy  of  my  heart. 

All  that  is  Thou  art,  all  in  all  Thou  art; 
Only  in  Thee  have  I  found  my  Beloved, 

All  that  is  Thou  art,  all  in  all  Thou  art. 

Thou  art  the  dwelling  of  all  Thy  creatures. 
Where  Thou  abidest  not  can  there  be  one  heart, 


V 

GOSPEL   OF   RAMAKRISHNA 

In  each  heart  surely  Thy  Presence  has  entered; 
All  that  is  Thou  art,  all  in  all  Thou  art. 

Either  in  men  or  angels   triumphant,  either  in 

Hindu  or  Mussulman  Thou  art! 
Thy  holy  will  has  made  everything  like  Thee ; 

All  that  is  Thou  art,  all  in  all  Thou  art. 

Whether  Mohammedan  temples  or  Hindu, 
Perfectly  pure  has  Thy  touch  made  each  part. 

All  heads  before  Thee  have  bowed  in  devotion; 
All  that  is  Thou  art,  all  in  all  Thou  art. 

From  the  high  heavens  to  earth  spread  before  us, 
From  the  vast  earth  to  the  heavens  Thou  art, 

Wherever  I  look  to  my  sight  Thou  appearest ; 
All  that  is  Thou  art,  all  in  all  Thou  art. 

Thinking  and  pondering  I  have  seen  clearly, 
Searching  I  have  found  not  another  as  Thou 
art; 

Now  in  the  mind  of  the  poet  has  come  that, 
All  that  is  Thou  art,  all  in  all  Thou  art. 

In  the  midst  of  the  songs  Sri  Ramakrishna  had 
come  to  Himself  again.     The  music  was  hushed. 
Then  followed  conversation  with  the  Bhagavan? 
387 


GOSPEL  OF   RAMAKRISHNA 

which  was  always  charming  alike  to  the  learned 
and  the  illiterate,  to  the  old  and  the  young,  to 
men  and  women,  to  the  great  and  the  lowly. 
The  whole  company  sat  mute  and  looked  in 
silence  on  His  Divine  face.  Was  there  any 
trace  now  of  that  serious  illness  from  which  He 
was  suffering?  Joy  alone  was  there,  and 
radiance  of  celestial  glory.  Turning  to  the 
doctor,  Sri  Ramakrishna  began  : 

Do  give  up  shyness,  doctor.     One  should  not 

be  shy  in  repeating  before  others  the  Name  of 

the    Lord,    or    in    dancing    with   joy 

obstacles  in      while  chanting  His  sweet  name.     Do 


the  way  of       no^.     care     what     people     mav    say. 

perfection.  .  r 

There  is  a  proverb:  "Three  obstacles 
lie  in  the  way  of  perfection,  —  shyness,  contempt 
and  fear."  The  shy  man  thinks:  "I,  who  am 
so  important,  how  can  I  dance  in  the  name  of 
the  Lord  ?  What  will  other  great  people  say  if 
they  hear  of  it?"  They  may  say:  "What  a 
shame!  The  poor  doctor  has  lost  his  head! 
He  has  danced  while  chanting  the  Name 
of  the  Lord!"  Give  up  all  such  foolish 
ideas. 

Doctor:  That  is  not  my  line  at  all.  I  do  not 
care  what  people  say. 

Sri  Ramakrishna  (smiling)  :   On  the  contrary, 

3S8 


GOSPEL  OF  RAMAKRISHNA 

you  do  care  very  much.  Go  beyond  knowledge 
Trueknowl-  an<^  ignorance,  then  you  will  realize 
edge  and  .God.  Knowledge  of  diversity  is  ig- 
ignorance.  norance  The  egotism  bred  of  erudi- 
tion proceeds  from  ignorance.  That  knowledge 
by  which  we  know  that  God  exists  everywhere 
is  true  knowledge.  But  to  know  Him  inti- 
mately is  realization  (Vijnana). 

Suppose  your  foot  is  pierced  with  a  thorn, 

you   require   a   second   thorn   to   take   it    out. 

When   the    first   thorn   is   taken   out 

Realization.  . 

you  throw  both  away.  So  in  order 
to  get  rid  of  the  thorn  of  ignorance  you  must 
bring  the  thorn  of  knowledge.  Then  you  must 
throw  away  both  ignorance  and  knowledge  to 
attain  to  the  complete  realization  of  God,  the 
Absolute,  for  the  Absolute  is  above  and  beyond 
knowledge  as  well  as  ignorance.  Lakshman 
once  said  to  his  Divine  Brother:  "O  Rama,  is 
it  not  strange  that  a  God-knowing  man  like 
Vashishta  Deva  should  have  wept  for  the  loss 
of  his  sons  and  would  not  be  comforted?" 
Thereupon  Rama  replied:  "He  who  has  knowl- 
Knowiedge  edge  has  also  some  ignorance.  He 
is  relative.  wjlo  has  knowledge  of  one  object 
has  also  the  knowledge  of  many  objects.  He 
who  has  the  knowledge  of  light  has  also  the 
389 


GOSPEL  OF  RAMAKR1SHNA 

knowledge  of  darkness,  but  Brahman  the  Abso- 
lute is  beyond  knowledge  and  ignorance  and 
above  virtue  and  vice,  merit  and  demerit,  purity 
and  impurity." 

Syam  Babu :  Sir,  may  I  ask  what  remains  after 
both  thorns  are  thrown  away? 

Sri  Ramakrishna:  What  remains  is  the  Abso- 
lute, called  in  the  Vedas  Nityasuddha-bodha- 
The  Absolute  rupam  (the  unchangeable,  the  abso- 
Brahman.  lately  pure  source  of  all  knowledge). 
But  how  shall  I  explain  it  to  you?  Suppose 
some  one  asks  you  what  is  the  taste  of  Ghee 
(clarified  butter)  like?  Is  it  possible  to  define 
it  ?  The  utmost  that  you  can  say  is  that  it  is  pre- 
cisely like  the  taste  of  Ghee.  A  young  girl  once 
asked  a  friend:  "Your  husband  is  come:  tell  me 
what  sort  of  joy  you  feel  when  you  meet  him?" 
Thereupon  the  married  friend  replied:  "My 
dear,  you  will  know  everything  when  you  have 
got  a  husband  of  your  own;  how  can  I  explain 
it  to  you?" 

In  the  Puranas  we  are  told  that  the  Mother 
of  the  Universe  incarnated  Herself  as  the 
daughter  of  the  presiding  god  of  the  Himalayas. 
Just  after  she  was  born,  the  king  of  the  moun- 
tains was  blessed  with  a  vision  of  the  various 
manifestations  of  the  Omnipotent  Mother. 
390 


GOSPEL  OF  RAMAKR1SHNA 

Then  he  said:  "O  Mother!  Let  me  see  Brahman 
about  whom  there  is  so  much  in  the  Vedas  " 
The  child  Incarnate  thereupon  said:  "O  father 
if  thou  wishest  to  see  the  Absolute  Brahman 
thou  must  associate  with  the  holy  sages  who 
have  renounced  everything.  What  the  Abso- 
lute Brahman  is  cannot  be  expressed  in  words." 
The  Tantra  has  well  said:  "All  things  with  the 
sole  exception  of  God  the  Absolute,  have  be- 
come defiled  like  leavings  of  food."  The  idea 
is  that  the  Sacred  Scriptures  of  the  world  having 
been  read  and  recited  with  the  aid  of  the  tongue 
have  got  denied  like  food  thrown  out  of  the 
mouth.  The  Absolute  Brahman,  however,  no 
one  has  ever  been  able  to  describe  by  word  of 
mouth.  Therefore  it  is  said  that  the  Absolute 
is  not  denied  by  the  mouth.  Again,  who  can 
express  in  words  the  blissful  joy  that  one  ex- 
periences in  the  company  of  the  Lord  and  in 
communion  with  the  Absolute  Sat-Chit-Ananda. 
He  alone  knows  who  has  been  blessed  with  such 
realization. 

Addressing  the  doctor,  Sri  Ramakrishna  con- 
tinued: True  knowledge  does  not  come  until 
egotism  is  entirely  gone. 

"When  shall  I  be  free?"     When  "I"  shall 
cease  to  be.     The  sense  of  "I"  and  "mine"  is 
39* 


GOSPEL  OF  RAMAKR1SHNA 

ignorance.  The  sense  of  "Thou"  and  "Thine" 
Egotism  and  is  knowledge.  A  true  Bhakta  says: 
knowledge.  «Q  Lord!  Thou  art  the  doer, 
Thou  hast  created  everything,  I  am  nothing 
but  an  instrument  in  Thy  hands.  I  do  only 
Prayer  of  a  whatever  Thou  makest  me  do.  All 
true  Bhakta.  thjs  js  Thy  wealth,  Thy  glory.  Thine 
is  the  Universe,  Thine  the  family,  Thine  the 
relatives.  Nothing  belongs  to  me,  I  am  Thy 
servant.  Thine  is  to  command  and  mine  is  to 
serve  Thee  with  my  whole  heart  and  soul." 

Egotism  comes  to  all  those  who  have  studied 

a  few  books  and  have  acquired  a  little  learning. 

I  had  a  talk  with  Tagore  *  about  the 

nature  of  God.     He  said  to  me:  "I 

know  all  about  it."     I  replied:    "He  who  has 

been  to  Delhi  does  not  go  about  telling  others 

'  I  have  been  to  Delhi '  and  so  on.     He  who  is  a 

true    gentleman    does    not    boast    of    being    a 

gentleman." 

Syam  Babu:  Sir,  Tagore  has  great  respect  for 
you. 

Sri  Ramakrishna:  My  dear  sir,  shall  I  tell  you 
of  the  vanity  of  the  sweeper-woman  in  the  tem- 
ple at  Dakshineswara  ?  She  had  a  few  orna- 

*Devendra  Nath  Tagore.     See -note  p.  211 
392 


GOSPEL  OF  RAMAKRISHNA 

ments  on  her  person  and  she  was  so  vain  that 
whenever  she  walked  along  the  road, 

Vanity. 

if  she  found  anyone  near  she  would 
shout:  "Get  out  of  my  way!  Get  out  of  my 
way!"  What  shall  I  say  about  the  vanity  of 
wealthy  people  of  higher  castes ! 

A  devotee:  If  God  is  the  one  Actor  in  the 
Universe,  then  whence  come  good  and  evil, 
virtue  and  vice?  Do  they  exist  by  His 
will? 

Sri  Ramakrishna :  In  this  world  of  relativity, 
good  and  evil,  virtue  and  vice,  exist,  but  they 
The  Lord  ^°  nat  touch  the  Lord.  God  is  un- 
untouched  by  attached  to  them — like  the  wind 

good  and  evil.  which    .g   unaffected    by   the    good    Qr 

bad  odor  which  it  carries.  His  creation  is  of 
dual  nature,  consisting  of  good  and  evil,  real 
and  unreal.  As  among  trees  there  are  some 
which  bear  good  fruits,  others  poisonous,  so 
among  human  beings  there  are  good  men  and 
wicked,  sinful  men.  Wicked  people  have  their 
place  in  the  world.  Do  you  not  see  that  wicked 
people  are  necessary  to  govern  the  law-breakers 
and  evil-doers  of  a  community?  - 

Syam  Babu :  Sir,  we  are  told  on  the  one  hand 
that  man  is  punished  for  his  sins,  and  on  the 
other  that  God  is  the  sole  Actor,  all  creatures 
393 


GOSPEL  OF  RAMAKR1SHNA 

being  humble  instruments  in  His  hands.     How 
shall  we  reconcile  these  two  things? 

Sri  Ramakrishna:  You  talk  like  a  gold  mer- 
chant weighing  things  with  his  delicate  balance. 

Vivekananda:  What  the  Bhagavan  means  to 
Calculating  say  is  that  you  are  talking  like  one 
intellect.  who  has  a  calculating  intellect. 

Sri  Ramakrishna :  I  say,  O  Podo,  eat  these  man- 
goes! What  is  the  use  of  counting  how  many 
mango-trees  there  are  in  the  garden,  how  many 
thousands  of  branches,  how  many  millions  of 
leaves,  and  so  on  ?  You  are  here  to  eat  the  man- 
goes. Eat  them  and  go  away.  (To  Syam  Babu) 
You  have  come  into  this  world  to  realize  God 
by  means,  of  religious  works.  Your  first  effort 
should  be  to  acquire  love  (Bhakti)  for  the  lotus 
feet  of  the  Almighty.  Why  do  you  trouble 
yourself  with  other  things?  What  will  you 
gain  by  discussing  philosophy?  Do  you  not 
see  that  four  ounces  of  wine  are  quite  enough 
to  intoxicate  you?  Why  do  you  then  inquire 
how  many  barrels  of  wine  there  are  in  the  wine- 
shop? Of  what  use  is  such  vain  calcula- 
tion? 

Doctor:  God's  wine,  again,  is  beyond  all 
measure.  The  supply  can  never  be  exhausted. 

Sri  Ramakrishna  (to  Syam  Babu):    Further- 
394 


GOSPEL  OF  RAMAKRISHNA 

more,  why  do  you  not  execute  a  power  of  attor- 
Lay cares  ney  in  favor  of  the  Lord?  Let  all 
on  God.  your  cares  and  responsibilities  rest 
on  Him.  If  any  one  trusts  an  honest  man,  will 
that  man  do  any  wrong?  God  alone  knows 
whether  He  will  punish  sinful  acts  or  not. 

Doctor:  He  alone  knows  what  is  in  His  mind. 
How  can  man  surmise  it?  He  is  beyond  all 
human  calculation. 

Sri  Ramakrishna  (to  Syam  Babu) :  You  peo- 
ple of  Calcutta  always  find  fault  with  Divine 
Justice.  You  often  complain  that  God  is  par- 
tial because  he  makes  one  happy  and  another 
unhappy.  You  foolish  people  see  in  God  the 
same  nature  as  your  own.  Hem  used  to  come 
to  Dakshineswara  with  his  friends.  Whenever 
he  saw  me  he  would  say :  "Sir,  there  is  only  one 
thing  worth  having  in  this  world  and  that  is 
honor,  is  it  not  so?"  Very  few  understand 
that  the  end  of  human  life  is  to  attain  God. 

Syam  Babu:  Sir,  is  it  possible  for  anyone  to 
show  the  subtle  body?  Can  anyone 

Subtle  body.  t**i      t.    j 

show  that  the  subtle  body  goes  out 
of  the  gross  body? 

Sri  Ramakrishna:   Those  who  are  true  Bhak- 
tas  will  not  care  to  show  you  all  this.     They  do 
not  care  in  the  least  whether  fools  will  respect 
395 


(TftSPEL   OF  RAMAKRISHNA 

them  or  not.  They  do  not  seek  the  favor  of 
rich  people. 

Syam  Babu:  Well,  Sir,  what  is  the  difference 
between  the  gross  body  and  the  subtle  body? 

Sri  Ramakrishna :  This  physical  body  made 
of  gross  elements  is  called  the  gross  body.  Ma- 
nas (mind),  the  Buddhi  (intellect),  Ahamkdra 
(egoism)  and  Chitta,  all  these  are  in  the  subtle 
body,  The  inner  body  which  feels  the  joy  of 
the  Lord  and  Divine  ecstasy  is  called  Karana 
Sarira  (causal  body).  The  Tantras  call  it 
Bhdgavat-Tanu,  or  the  body  derived  from  the 
Divine  Mother.  Beyond  these  is  the  Maha- 
karana,  the  first  Great  Cause.  It  is  the  fourth 
state.  It  cannot  be  expressed  by  words. 

What  is  the  use  of  hearing  all  this  ?  Practise 
and  you  will  know.  You  repeat  the  words 
The  impor-  ' '  •SwW/w ,  Siddhi ' '  (hemp -leaves ) .  Will 
tance  of  that  make  you  drunk?  No,  you  must 
practice.  swallow  some.  There  are  threads  of 
various  numbers,  No.  40,  No.  41,  and  so  on; 
but  you  do  not  know  one  number  from  another 
unless  you  are  in  the  trade.  It  is  by  no  means 
hard  for  those  in  the  trade  to  know  a  particular 
number  from  that  of  another  number.  That 
being  so,  I  say,  practise  a  little.  That  done,  it 
will  be  easy  for  you  to  have  correct  ideas  as  to 
396- 


GOSPEL  OF  RAMAKRISHNA 

the  gross  body,  the  subtle  body,  the  Karana 
(the  causal  body  made  of  joy)  and  the  Maha- 
karana  (the  Great  Cause  or  the  Unconditioned). 

When  you  pray,  ask  for  Bhakti,  devotion  to 
His  Lotus  Feet.  After  Ahalya*  was  made  free 
from  the  curse  called  down  upon  her  by  her 
husband,  Rama  Chandra  said:  "Ask  for  a  boon 
from  me."  Ahalya  replied:  "O  Rama,  if  Thou 
wilt  give  me  a  boon,  do  Thou  grant  that  my 
mind  may  ever  be  on  Thy  feet  beautiful  like 
the  lotus.  O,  I  may  be  born  among  swine,  but 
that  will  not  matter." 

For  my  part,  I  pray  for  love  (Bhakti)  alone 
to  my  Divine  Mother.  Putting  flowers  upon 
Prayer  for  Her  Lotus  Feet,  with  folded  hands  I 
Bhakti.  prayed:  "Mother,  here  is  ignorance, 

here  is  knowledge.  Oh!  -Take  them;  I  want 
them  not.  Grant  that  I  may  have  pure  love 
alone.  Here  is  cleanliness  (of  the  mind  and 
body),  here  is  uncleanliness ;  what  shall  I  do 
with  them?  Let  me  have  pure  love  alone. 

*  Ahalya,  wife  of  the  great  logician,  the  sage  Goutama. 
She  was  a  devoted  wife,  but  the  villainy  of  her  seducer,  who 
personated  her  husband,  made  her  unchaste.  Hence  the 
curse,  the  effect  of  which  was,  it  is  said,  that  she  was  turned 
into  stone.  The  touch  of  Rama  Chandra  made  her  human 
once  more. 

397 


GOSPEL  OF   RAMAKRISHNA 

Oh!  Here  is  sin,  here  is  merit;  I  want  neither 
the  one  nor  the  other.  Let  me  have  pure  love 
alone.  Here  is  good,  here  is  evil.  Oh!  Take 
them;  I  want  them  not.  Let  me  have  pure 
love  alone.  Here  are  good  works,  here  are  bad 
works.  Oh!  Place  me  above  them;  I  want 
them  not.  Grant  that  I  may  have  pure  love 
alone." 

If  you  take  the  fruit  of  good  works,  like  char- 
ity, you  must  take  the  fruit  of  bad  works  also. 
Dual  If  you  take  the  fruit  of  merit,  you 

existence  must     take     the     fmit     Qf     sin      also; 

Knowledge  of  the  One  (Jnana)  implies  knowl-- 
edge  of  the  many  (Ajnana).  Taking  cleanli- 
ness, you  cannot  get  rid  of  its  opposite,  unclean  - 
liness.  Thus  a  knowledge  of  light  implies  a 
knowledge  of  darkness,  its  opposite.  A  knowl- 
edge of  unity  implies  a  knowledge  of  diver- 
sity. 

Blessed  is  the  man  who  loves  God!  What 
matters  it  if  he  eats  the  flesh  of  swine  ?  On  the 
Animal  food  °ther  hand,  if  a  man  lives  upon  vege- 
and  vegeta-  tables  but  is  attached  to  the  world 

rianism.  and    ^^    ^^    ^^    GQ^    what    ^^ 

shall  he  gain? 

(To  Syam  Babu)    To  live  the  life  of  a  house- 
holder is  by  no  means  wrong.     But  take  care 
398 


GOSPEL   OF   RAMAKRISHNA 

that  you  work  without  attachment,  with  your 
Work  with  mind  always  pointing  to  the  Feet 
the  mind  fixed  of  the  Lord.  Suppose  a  person  has 
a  carbuncle  on  the  back.  Now  this 
man  talks  as  usual.  Perhaps  he  attends  to  his 
daily  work.  But  pain  constantly  puts  him  in 
mind  of  the  carbuncle.  In  the  same  way,  al- 
though you  are  in  the  world,  you  should  turn 
your  mind  constantly  to  God.  A  woman, 
carrying  on  an  intrigue  with  a  lover  thinks  of 
this  lover  all  the  time  that  she  is  attending  to 
her  household  duties.  Live  in  the  world  like 
such  a  woman,  doing  your  many  duties  with 
your  soul  secretly  yearning  for  the  Lord. 

Syam    Babu:     Sir,    what    do    you    think   of 
Theosophy? 

Sri  Ramakrishna:  The  long  and 
the  short  of  the  matter  is  that  people  who  • 
make  disciples  belong  to  an  inferior  order 
of  men.  Again,  those  who  seek  for  powers 
also  belong  to  an  inferior  class,  such  powers, 
for  example,  as  the  power  of  getting  across  the 
Ganges  or  the  power  of  reporting  here  what  a 
person  is  talking  about  in  a  far  country,  and 
other  psychic  powers.  It  is  by  no  means  easy 
for  such  people  to  get  pure  Bhakti  (love)  for 

the  Lord. 

399 


GOSPEL  OF  RAMAKRISHNA 

Syam  Babu:  But,  Sir,  the  Theosophists  seek 
to  put  Hinduism  once  more  on  a  firm  basis. 

Sri  Ramakrishna:  That  may  be.  I  am  not 
well  posted  as  to  their  views  or  doings. 

Syam  Babu :  Questions  like  the  following  are 
dealt  with  in  Theosophy.  What  region  is  the 
soul  bound  for  after  death — the  lunar  sphere  or 
the  stellar  mansions  ? 

Sri  Ramakrishna:  I  dare  say.  But  let  me 
give  you  an  idea  of  my  way  of  thinking.  Some- 
body put  it  to  Hanuman,  the  great  lover  of  God, 
"What  day  of  the  lunar  fortnight  is  it?"  Ha- 
numan replied:  "My  dear  sir,  excuse  me.  I 
know  nothing  about  the  days  of  the  week,  the 
day  of  the  lunar  fortnight,  or  the  stars  telling 
of  the  destiny  on  a  particular  day.  That  is  not 
my  concern.  I  meditate  on  Rama  and  on 
Rama  alone." 

Syam  Babu:  Sir,  the  Theosophists  believe  in 
Mahatmas.  May  I  ask  whether  you  hold  that 
Mahatmas  are  real  beings? 

Sri  Ramakrishna:  If  you  care  to  take  my 
word  for  truth,  I  say  "Yes."  But  will  you  be 
good  enough  to  let  these  matters  alone?  Come 
when  I  am  better.  Do  but  put  faith  in  my 
words  and  I  shall  see  that  you  find  peace.  Do 
you  not  observe  that  I  do  not  take  either  money 
400 


GOSPEL  OF  RAMAKRISHNA 

or  clothes  or  any  other  thing?  In  some  theatri- 
cal representations  well-to-do  visitors  are  ex- 
pected to  encourage  the  actors  by  gifts  of  money 
during  the  performance.  Here  people  are  not 
called  upon  to  make  such  gifts.  This  is  why  so 
many  come  here. 

(To  the  Doctor)  What  I  have  to  say  to  you 
is  this — but  do  not  take  offence!  You  have 
had  enough  of  the  things  of  the  world,  money, 
fame,  lectures,  and  so  on.  Now  give  your 
mind  a  little  to  God,  and  come  here  now  and 
then.  It  is  good  to  listen  to  words  relating  to 
God.  Such  words  enlighten  the  soul  and  turn 
it  to  the  Lord. 

A  short  while  after  the_  Doctor  stood  up  to 
say  good-bye.  But  just  then  Girish  came  in,  and 
the  Doctor  was  so  glad  to  see  him  that  he  took 
his  seat  again.  Girish,  stepping  forward,  sa- 
luted the  Bhagavan  and  kissed  the  dust  of  His 
hallowed  feet.  The  Doctor  watched  all  this  in 
silence. 

Doctor:  So  long  as  I  was  here,  Girish  Babu 
was  not  good  enough  to  come.  He  must  come 
just  as  I  am  about  to  go. 

There  was  then  a  talk  about  the  Science  As- 
sociation   and    the    lectures    delivered    there. 
Girish  took  an  interest  in  these  lectures. 
401 


GOSPEL  OF  RAMAKRISHNA 

Sri  Ramakrishna  (to  the  Doctor):  Will  you 
take  me  some  day  to  the  Association? 

Doctor:  My  dear  Sir,  once  you  are  there,  you 
would  lose  all  sense-consciousness  at  the  sight 
of  the  glorious  and  wonderful  works  of  God,  of 
the  intelligence  shown  in  these,  works  and  the 
adaptation  of  the  means  to  the  end. 

Sri  Ramakrishna:  Oh  indeed! 

Doctor  (to  Girish) :    Do  everything  else,  but 
Worship  of      Pra7   do   not   worship   Him   as   God. 
the  spiritual     By  doing  so,  you  are  only  bringing 
ruin  on  such  a  holy  man. 

Girish:  Sir,  there  is,  I  fear,  no  help  for  it. 
He  who  has  enabled  me  to  get  across  this  ter- 
rible sea  of  the  world,  and  the  no  less  terrible 
sea  of  scepticism — how  else  shall  I  serve  such 
a  person?  There  is  nothing  in  Him  I  cannot 
worship. 

Doctor:  I  myself  hold  that  all  men  are  equal. 
As  to  this  holy  man,  do  you  think  I  cannot 
salute  and  kiss  the  dust  of  His  feet?  Look 
here !  (The  Doctor  saluted  and  kissed  the  dust 
of  the  Bhagavan's  feet.) 

Girish:  Oh,  sir,  the  angels  in  heaven  are 
saying:  "Blessed,  blessed  be  this  auspicious 
moment!" 

Doctor:     You   seem   to   think   that    saluting 
402 


G.OSPEL  OF  RAMAKRISHNA 

anyone's  feet  is  something  like  a  marvel!  You 
do  not  see  that  I  can  do  the  same  in  the  case  of 
everybody.  (To  a  gentleman  seated  near) 
Now,  sir,  oblige  me  by  allowing  me  to  salute 
your  feet.  (To  another)  And  you,  sir.  (To 
a  third)  And  you,  sir.  (The  Doctor  saluted 
the  feet  of  many.) 

Vivekananda  (to  the  Doctor) :  Sir,  we  look 
upon  the  Bhagavan  as  a  person  who  is  like  God. 
Let  me  make  my  idea  clear  to  you.  There  is  a 
point  somewhere  between  the  vegetable  crea- 
tion and  the  animal  creation  where  it  is  difficult 
to  say  whether  a  particular  thing  is  a  vegetable 
or  an  animal.  Much  in  the  same  way  there  is 
a  point  somewhere  between  the  man-world  and 
the  God-world  where  you  cannot  say  with 
certainty  whether  a  person  is  a  human  being  or 
God. 

Doctor:  Well,  my  friend,  matters  relating  to 
God  cannot  be  explained  by  analogy. 

Vivekananda:  I  say,  not  God,  but  Godlike 
man. 

Doctor:  You  should  not  give  vent  to  feelings 
of  reverence  like  that.  Speaking  for  myself,  no 
one  has  been  able,  I  am  sorry  to  say,  to  judge 
my  inward  feelings.  My  best  friends  often  re- 
gard me  as  stern  and  cruel.  Even  you,  my 
403 


GOSPEL  OF   RAMAKRISHNA 

good  friends,  may  beat  me  some  day  with  shoes 
and  turn  me  out. 

Sri  Ramakrishna  (to  the  Doctor) :  Do  not  say 
that,  Doctor.  These  people  love  you  so  much! 
They  watch  and  look  for  you  like  ladies  come 
together  in  the  bride-chamber  looking  for  the 
coming  bridegroom. 

Girish:  Everyone  here  has  the  greatest  re- 
spect for  you. 

Doctor  (sorrowfully) :  My  son — even  my 
wife  looks  upon  me  as  hard-hearted,  and  for 
the  simple  reason  that  I  am  by  nature  loath  to 
show  my  feelings. 

Girish:  In  that  case,  sir,  do  you  not  think  it 
would  be  better  to  throw  open  the  door  of  your 
mind,  at  least  out  of  pity  for  your  friends? 
You  well  see  that  your  friends  do  not  under- 
stand you. 

Doctor:  Shall  I  say  it?  Well,  my  feelings 
are  worked  up  even  more  than  yours.  (To 
Vivekananda)  I  shed  tears  in  solitude. 

Doctor  (to  Sri  Ramakrishna) :  Sir,  may  I 
say  that  it  is  not  good  that  you  allow  people  to 
touch  your  feet  with  their  body  while  you  are 
in  Samddhi? 

Sri  Ramakrishna :  You  do  not  mean  that  I  am 
conscious  of  this  ? 

404 


GOSPEL  OF  RAMAKRISHNA 

Doctor:  You  feel  that  it  is  not  a  right  thing 
to  do,  do  you  not? 

Sri  Ramakrishna:  What  shall  I  say  as  re- 
gards the  state  of  my  mind  during  Samadhil 
After  the  Samadhi  is  over  I  often  go  so  far  as 
to  ask  myself :  May  not  this  be  the  cause  of  the 
disease  that  I  have  got?  The  thing  is,  the 
thought  of  God  makes  me  mad.  All  this  is  the 
result  of  Divine  madness.  There  is  no  help  for 
it. 

Doctor  (to  the  disciples) :  He  expresses  re- 
gret for  what  he  does.  He  feels  that  the  act  is 
wrong. 

Sri  Ramakrishna  (to  Girish) :  You  have  great 
penetration.  You  explain  it  all  to  him,  will  you 
not? 

Girish  (to  the  Doctor) :  Sir,  you  are  quite  mis- 
taken. He  is  by  no  means  sorry  that  His  feet 
touch  the  persons  of  the  devotees.  No,  it  is 
not  that.  His  body  is  pure,  sinless;  it  is  purity 
itself.  He  is  good  enough,  in  His  anxiety  for 
their  spiritual  welfare,  to  allow  His  Hallowed 
Feet  to  touch  the  bodies  of  the  devotees.  As  a 
result  of  His  taking  their  sins  upon  Himself, 
His  own  body,  He  thinks,  may  be  suffering 
from  disease.  Think  of  your  own  case.  You 
were  once  taken  ill,  so  you  have  told  us,  as  the 
405 


GOSPEL  OF   RAMAKRISHNA 

result  of  hard  study.  Well,  did  you  not  at  that 
time  express  regret  that  you  had  sat  up  reading 
until  very  late  at  night?  Does  that  prove  that 
reading  until  the  late  hours  of  the  night 
is  bad?  The  Bhagavan  may  be  sorry  from 
the  point  of  view  of  the  patient;  He  is  by 
no  means  sorry  from  the  point  of  view  of 
a  Teacher  from  God  anxious  for  the  welfare 
of  humanity. 

Doctor  (somewhat  disconcerted):  I  confess  I 
am  beaten.  Now  give  me  the  dust  of  your 
feet.  (To  Vivekananda)  This  matter  apart, 
I  must  admit  the  acuteness  of  Girish's  intel- 
lectual powers. 

Vivekananda  (to  the  Doctor) :  You  may  view 
the  question  in  another  way.  You  sometimes 
devote  your  life  to  the  task  of  making  a  scien- 
tific discovery,  and  then  you  do  not  look  to 
your  body,  your  health  or  anything.  Now,  the 
knowledge  of  God  is  the  grandest  of  all  sciences ; 
is  it  not  natural  that  the  Bhagavan  has  risked 
His  health  for  this  end,  and,  it  may  be,  sacri- 
ficed it?  We  offer  to  Him  worship  equal  to 
Divine  worship. 

The  doctor  then  saluted  the  Bhagavan  and 
took  his  leave.  At  that  moment  Bijoy  entered 

and  prostrated  himself  at  the  feet  of  Sri  Rama- 
406 


GOSPEL   OF  RAMAKRISHNA 

krishna.  He  had  been  making  pilgrimages  to 
various  holy  places,  and  Mahima  said  to  him: 
Sir,  you  have  just  returned  from  a  pilgrimage; 
you  have  seen  many  things,  kindly  tell  us  about 
them. 

Bijoy:  What  shall  I  say?  I  see  now  that 
here  I  find  everything.  To  go  on  pilgrimages 
Pilgrimage  is  useless  travelling.  There  are  some 
useless.  places  where  you  will  find  one- 

sixteenth,  or  at  the  utmost  one-fourth,  of  what 
you  see  here.  In  the  Bhagavan  I  find  every- 
thing in  full  complement.  I  have  not  found 
anyone  who  'possesses  anything  more  than  our 
Bhagavan. 

Ramakrishna  (to  Vivekananda) :  Look  what 
a  wonderful  change  has  taken  place  in  Bijoy. 
His  character  has  become  entirely  different,  as 
if  the  milk  has  been  boiled  and  thickened.  By 
seeing  the  neck  and  forehead  I  can  recognize 
the  state  of  Paramahamsa. 

Mahima  (to  Bijoy) :  Sir,  you  take  very  little 
food,  do  you  not? 

Bijoy:  Yes,  I  believe  I  do.  (To  Rama- 
krishna) Revered  Sir,  hearing  of  Thy  illness  I 
have  come  to  see  Thee. 

Ramakrishna:  What? 

Bijoy  kept  silent  for  a  while  and  then  said. 
407 


GOSPEL  OF  RAMAKRISHNA 

No  one  can  understand  Thy  perfection  unless 
Thou  givest  the  power. 

Ramakrishna:  Kedar  said  to  me  that  when 
he  went  to  other  places  he  starved,  but  that 
here  he  always  found  food  in  abundance. 

Bijoy  (clasping  his  hands  before  Rama- 
krishana) :  Lord,  I  know  Thee  now.  I  under- 
stand Thy  glory.  Thou  needest  not  tell  me  of  it. 

Thereupon  Ramakrishna  went  into  Samadhi. 
When  He  returned,  He  said:  "If  that  be  so, 
let  it  be  so." 

Bijoy:   Yes,  Lord,  now  I  know  Thee. 

Saying  this,  Bijoy  prostrated  himself  before 
Ramakrishna  and  pressed  to  his  breast  the 
Hallowed  Feet  of  the  Lord.  Bhagavan  Sri 
Ramakrishna,  again  losing  all  sense-conscious - 
dess,  entered  into  God-consciousness  and  re- 
mained motionless  like  a  carven  image.  Seeing 
this  wonderful  sight,  some  of  the  devotees  shed 
tears  of  joy  and  happiness,  while  others  kneeled 
and  began  to  pray  to  the  Bhagavan.  Each  one 
fixed  his  eyes  upon  Sri  Ramakrishna  and,  ac- 
cording to  the  innermost  feeling  of  his  heart, 
realized  his  Ideal  in  Him.  Some  saw  in  Him 
the  Ideal  Devotee,  while  others  recognized  the 
Divine  Incarnation  in  a  human  form.  Mahima, 
with  tears  of  joy  in  his  eyes,  chanted:  "Behold, 
408 


GOSPEL  OF  RAMAKRISHNA 

behold,  the  embodiment  of  Divine  Love! "  And 
after  a  few  minutes,  as  if  catching  a  glimpse  of 
the  Absolute  Brahman  in  Ramakrishna,  he 
exclaimed:  "Infinite  Existence,  Intelligence 
and  Love,  beyond  Unity  and  Diversity!" 

After  remaining  in  this  state  for  a  long  time, 
Bhagavan  Ramakrishna  came  down  once  more 
on  the  human  plane  and  said:  God 
incarnates  Himself  in  a  human  form. 
It  is  true  that  He  dwells  everywhere,  in  all  living 
creatures,  but  the  desires  of  the  human  soul 
cannot  be  fulfilled  except  by  an  Avatara  or 
Divine  Incarnation.  The  human  being  longs 
to  see  Him,  touch  Him,  be  with  Him  and  enjoy 
His  Divine  company.  In  order  to  fulfill  such 
desires,  the  Incarnation  of  God  is  necessary. 

When  an  Avatara  or  Divine  Incarnation  de- 
scends, however,  the  people  at  large  do  not 
know  it.  It  is  known  only  to  a  few  chosen  dis- 
ciples. Can  everyone  comprehend  the  indi- 
visible Absolute  Brahman,  Existence-Intelli- 
gence-Bliss  Absolute? 

When  the  Supreme  Lord  incarnated  Himself 

as  Rama,  only  twelve  sages  knew  it.     The  other 

saints   and  sages   knew   Him   as  the 

Rama. 

prince  of  the  Raja  Dasaratha.     But 
those  twelve  sages  prayed  to  Him,  saying:   "O 
409 


GOSPEL   OF   RAMAKKISHNA 

Rama,  Thou  art  the  indivisible  Existence-In- 
telligence-Bliss Absolute.  Thou  hast  incar- 
nated in  this  human  form.  By  Thine  own 
power  of  Maya  Thou  appearest  as  a  human  be- 
ting, but  in  reality  Thou  art  the  Lord  of  the 
universe.." 

410 


CHAPTER   XIV 
COSSIPUR    GARDEN-HOUSE 


BHAGAVAN  RAMAKRISHNA  resided  for  a  few 
months  in  a  large  and  beautiful  garden  at  Cos- 
sipur,  about  two  miles  north  of  Calcutta.  Here 
He  was  constantly  surrounded  by  His  most  be- 
loved Sannyasin  disciples  and  by  those  women 
disciples  who  were  especially  devoted  to  Him. 

The  Sannyasin  disciples  were  twelve  in  num- 
ber.* Most  of  them  were  young  men  of  noble 
families  and  were  graduates  of  the  University 
at  Calcutta.  Thev  had  left  their  homes  and 


*  Narendra  (Vivekananda),  Rakhal  (Brahmananda),  Niran- 
jan  (Niranjananda),  Sashi  (Ramakrishnananda),  Sarat  (Sara- 
dananda),  Baburam  (Premananda),  Kali  (Abhedananda), 
Jogin  (Yogananda),  Latoo  (Adbhutananda),  Gopal  (Advai- 
tananda),  Tarak  (Shivananda),  Subodh  (Subodhananda). 
411 


GOSPEL   OF  RAMAKRISHNA 

relatives  for  His  sake.  Their  one  aim  in  life 
was  to  serve  their  Master,  the  living  God  on 
earth  and  the  Incarnation  of  Divinity  in  a 
human  form.  The  love  of  Sri  Ramakrishna 
captivated  their  hearts  and  souls.  Indeed 
these  earnest  and  sincere  disciples  were  the 
pillars  upon  which  the  Divine  Manifestation 
was  about  to  build  the  structure  of  His  univer- 
sal mission.  The  illness  which  the  Bhagavan 
had  assumed  upon  His  physical  form  was  the 
means  by  which  He  gathered  His  beloved  ones 
around  Him  and  gave  them  the  opportunity  to 
nurse  and  wait  upon  their  Divine  Master.  They 
sacrificed  their  personal  comfort  upon  the  altar 
of  true  devotion  and  served  their  Lord  with 
whole  heart  and  soul  day  after  day  and  night 
after  night.  Their  devotion  was  unique  and 
unparalleled  in  the  religious  history  of  modern 
India.  It  was  these  young  disciples  who  after- 
wards became  the  world-renowned  Swamis  of 
the  Order  of  Sri  Ramakrishna.  There  were  also 
householder  disciples,  like  Suresh,  Balaram, 
Girish,  Ram,  Mahendra  and  others,  who  used 
to  come  frequently  to  see  Ramakrishna  and  to 
serve  Him  by  supplying  the  household  with  all 
necessary  things. 

412 


GOSPEL  OF  RAMAKRISHNA 


11 

Ramakrishna  occupied  the  large  room  on  the 
second  floor  of  the  beautiful  house  situated  in 
the  centre  of  the  spacious  garden.  He  was 
seated  on  His  bed,  which  was  spread  on  the 
floor,  and  was  surrounded  by  His  Sannyasin 
and  householder  disciples.  Conversation  arose 
concerning  Sannyas  (Renunciation)  and  a 
householder's  life,  and  Girish  asked:  Bhagavan, 
which  is  .right — to  renounce  the  world  with  a 
view  to  avoid  worldly  cares  and  suffering  or  to 
worship  God  living  with  one's  family? 

Bhagavan  referred  to  the  teaching  of  the 
Bhagavad  Gita  and  said :  He  who  lives  with  his 
TO  live  in  the  family  but  is  unattached  to  the  re- 
worid  or  to  lations  and  things  of  the  world,  who 
renounce  it.  performs  his  duties  without  seeking 
the  results  of  his  works,  attains  to  God  in  the 
same  manner  as  one  who  has  renounced  the 
world  after  realizing  that  earthly  relations  and 
objects  are  transitory  and  unreal.  Those  who 
renounce  the  world  merely  to  avoid  worldly 
cares  and  suffering  belong  to  the  lowest  class  of 
Sannyasins.  He  who  has  attained  to  God  living 
in  the  world  is  like  the  man  who  resides  in  a 
413 


GOSPEL  OF  RAMAKRISHNA 

crystal  palace  and  sees  everything  of  the  outside 
as  well  as  of  the  inside  of  the  palace. 

Girish:  Bhagavan,  why  is  it  that  mind  after 
reaching  a  very  high  plane  comes  down  to  the 
world? 

Bhagavan :  It  is  natural  with  the  mind  of  one 
who  lives  in  the  world.  Sometimes  it  is  on  a 
Fickleness  high  plane  and  sometimes  on  a  low. 
of  the  mind.  Sometimes  there  is  a  great  upheaval 
of  devotional  feeling,  then  again  it  subsides, 
because  the  attraction  of  lust  and  wealth  is 
very  strong.  A  devotee  who  lives  in  the  world 
may  meditate  on  God  and  repeat  His  holy 
Name,  but  again  his  mind  is  attracted  by  the 
power  of  lust  and  wealth,  just  as  a  fly  some- 
times lights  on  the  most  delicious  sweetmeat 
and  sometimes  relishes  the  taste  of  filth  or  of  a 
rotten  carcass.  v 

It  is  different,  however,  with  those  who  have 
renounced  the  world.  They  have  detached 
A  true  their  mind  entirely  from  lust  and 

Sannyasin.  wealth  and  have  fixed  it  upon  the 
Supreme.  They  constantly  drink  the  nectar 
of  Divine  Love.  The  mind  of  a  true  Sannyasin 
does  not  care  for  anything  other  than  the 
Supreme.  He  leaves  the  place  where  worldly 
talk  prevails.  He  listens  to  discourses  about 
414 


GOSPEL  OF  RAMAKRISHNA 

the  highest  Spiritual  Truth  alone.  A  true  San- 
nyasin  does  not  speak  of  worldly  matters,  he 
utters  no  word  which  has  not  bearing  upon  the 
Spiritual  Ideal.  A  bee  sits  on  flowers  only  to 
drink  honey.  He  does  not  care  for  any  other 
object.  Then,  referring  to  Rakhal  (Swami 
Brahmananda)  ,  who  had  a  wife  and  a  child  be- 
fore he  renounced  the  world,  Ramakrishna 
said:  Rakhal  and  others  like  him  have  now 
understood  which  is  good  and  which  is  evil, 
which  is  real  and  which  is  unreal.  They  have 
realized  that  earthly  relations  are  transitory 
and  ephemeral.  They  will  never  again  be  at- 
tached to  the  world.  They  are  like  eels  which 
live  in  the  mud  but  remain  untouched  by  it. 

Girish:  I  do  not  understand  all  that.  Thou 
hast  the  power  to  make  everyone  unattached 
to  the  world  and  free  from  bondage.  Thou 
hast  the  power  to  make  everyone  perfect  whether 
a  Sannyasin  or  a  householder.  When  the  Ma- 
laya breeze  blows  it  can  transform  all  trees  into 
sandalwood  trees. 

Bhagavan  :  But  pithless  trees  like  the  banana- 


The  worthy  ^le   c°tton-tree   are   not   trans- 

wiii  become     formed  into  sandalwood.      Similarly 
perfect*          those  who   are   worthy  will   become 
perfect.      Worldliness    means    attachment    to 
415 


GOSPEL   OF  RAMAKRISHNA 

lust  and  wealth.  Many  worldly  people  con- 
sider wealth  as  their  heart's  blood.  But  if  you 
talic  too  much  care  of  wealth,  perhaps  one  day 
it  will  go  entirely  out  of  your  possession.  In 
our  country  farmers  build  earthen  embank- 
ments round  their  fields.  Those  who  do  not 
leave  open  any  passage  for  water  and  take  too 
much  care  of  their  embankments,  invariably 
have  theirs  washed  off  first  by  the  tremendous 
current  of  the  water;  but  those  who  keep  one 
side  open,  find  that  their  fields  become  enriched 
with  alluvial  deposits  and  more  fertile  in  the 
end.  They  make  the  best  use  of  their  riches 
who  spend  them  in  the  service  of  the  Lord  and 
of  holy  sages.  They  reap  good  fruits  of  their 
wealth  who  give  freely  to  the  poor  and  needy 
and  for  the  good  of  humanity. 

The  Bhagavan  continued:  I  cannot  use  any 
object  that  is  given  to  me  by  physicians  and 
medical  practitioners  who  live  upon  the  painful 
diseases  of  other  people.  However,  it  is  dif- 
ferent with  those  physicians  who  are  kind- 
hearted,  charitable  and  unselfish. 

iii 

To  destroy  the  pride  and  egotism  of  His  dis- 
ciples, Sri  Ramakrishna  told  them  to  wear  the 
416 


GOSPEL  OF  RAMAKRISHNA 

seamless  ochre  robe  of  the  Sannyasin  and  to  take 
Taught  His  UP  the  begging-bowl.  Being  Him- 
discipiesre-  self  a  perfect  Sannyasin,  He  loved  to 

nunciation.  TT.        -.      .    1          ,-    n        •  TT- 

see  His  disciples  following  Him  in 
the  path  of  renunciation.  On  different  occa- 
sions He  sent  them  out,  as  Buddha  and  San- 
kara  had  done  with  their  disciples,  to  beg  food 
from  door  to  door.  One  morning  He  called 
certain  among  His  beloved  ones, — Narendra, 
Sarat,  Jogen,  Niranjan,  Kali, — and  asked  them 
whether  they  could  go  forth  with  the  Sannyasin 's 
begging-bowl  and  beg  uncooked  food  for  Him. 
It  was  indeed  a  great  blow  to  the  caste  pride 
as  well  as  to  the  sense  of  self-respect  of  these 
young  disciples.  Obeying  the  Master's  wish, 
however,  they  took  the  begging-bowl  in  their 
hands,  walked  from  door  to  door  in  the  neigh- 
borhood, collected  various  articles  of  food, 
brought  them  before  their  Master  and  offered 
them  at  His  holy  feet.  Bhagavan  Ramakrishna 
blessed  them  and  rejoiced  at  their  sincere  and 
earnest  devotion.  This  was  the  manner  in 
which  the  Bhagavan  initiated  His  disciples  in 
the  life  of  absolute  renunciation. 
417 


GOSPEL  OF  RAMAKRISHNA. 


IV 

One  evening  Sri  Ramakrishna  was  attended 
by  His  faithful  servants  Sashi  (Ramakrishna- 
Meaningof  nanda)  and  Kali  (Abhedananda),  who 
His  illness.  were  wajting  upon  Him.  The  Bha- 
gavan  opened  His  mouth  and  inspired  them  by 
saying :  The  illness  of  my  body  is  caused  by  the 
sins  of  those  who  come  and  touch  my  feet.  I 
purify  the  sinners  by  taking  their  sins  upon 
myself  and  suffering  for  them.  He  who  was 
Rama,  who  was  Krishna,  Buddha,  Christ  and 
Chaitanya  has  now  become  Ramakrishna. 
Blessed  are  those  who  know  this  truth.  My 
Divine  Mother  has  shown  me  that  the  photo- 
graph of  this  body  will  be  kept  upon  altars  and 
be  worshipped  in  different  houses  as  the  pic- 
tures of  other  Avataras  are  worshipped.  "My 
Divine  Mother  has  also  shown  me  that  I  shall 
have  to  come  back  again  and  that  my  next 
incarnation  will  be  in  the  West. 


Narendra  (Vivekananda)  had  extreme  long- 
ing for  the  realization  of  Brahman  the  Abso- 
lute. One  day  Bhagavan  Ramakrishna,  ad- 
dressing Narendra  in  the  presence  of  other 

418 


GOSPEL   OF  RAMAKRISHNA 

disciples,  said:  I  hold  the  key  of  the  chest 
which  contains  the  treasure  of  the  highest 
realization.  I  shall  not  unlock  that  chest  until 
you  have  finished  my  work  which  I  wish  you 
to  do. 

vi 

Pandit  Sashadhar  came  one  day  to  pay  his 
respects  to  Bhagavan  Ramakrishna.  Seeing 
Cure  of  His  illness,  he  asked  Him:  Bhaga- 

His  illness.  van>  w^y  dost  Thou  not  concentrate 
Thy  mind  upon  the  diseased  part  and  thus  cure 
Thyself? 

The  Bhagavan  replied:  How  can  I  fix  my 
mind,  which  I  have  given  to  God,  upon  this 
cage  of  flesh  and  blood? 

Sashadhar  said:  Why  dost  Thou  not  pray 
to  Thy  Divine  Mother  for  cure  of  Thy  illness  ? 

The  Bhagavan  answered:  When  I  think  of  My 
Mother  the  physical  body  vanishes  and  I  am 
entirely  out  of  it,  so  it  is  impossible  for  Me  to 
pray  for  anything  concerning  the  body. 

Hearing  this,  Sashadhar  bowed  at  His  holy 
feet  and  asked  His  blessing. 

vii 

The  news  of  Sri  Ramakrishna's  illness  spread 
like  wild-fire  among  all  those  who  had  known 
419 


GOSPEL  OF  RAMAKRISHNA 

Him  or  heard  of  His  Divine  personality.  Hun- 
dreds of  people  came  every  day  to  see  Him  and 
to  pay  reverent  homage  to  Him.  Some  came 
to  receive  His  blessing,  some  to  kiss  the  dust  of 
His  Holy  Feet,  some  to  hear  a  few  words 
uttered  by  Him,  and  others  to  clear  the  doubts 
of  their  minds.  Among  these  were  a  few  more 
devoted  ones,  like  Hari,  Gangadhar,  Sarada, 
Tulsi,  who  afterwards  joined  the  Order  and 
were  known  as  Turiyananda,  Akhandananda, 
Trigunatita,  and  Nirmalananda.  Bhagavan 
Ramakrishna  received  them  all  with  equal  kind- 
ness and  was  ever  ready  to  help  them.  Although 
His  love  for  His  physical  body  was  weakened  and 
humanity.  exhausted,  still  His  desire  to  help 
mankind' was  so  great  that  He  often  exclaimed: 
"I  would  give  twenty  thousand  bodies  like  this 
if  by  that  I  could  help  one  single  soul  in  the 
path  of  righteousness  and  God-consciousness!" 
Dr.  Sircar  and  other  physicians  gave  strict 
orders  to  the  Sannyasin  disciples  to  allow  no 
one  to  come  near  the  Bhagavan,  as  He  needed 
absolute  rest  and  must  have  no  excitement  of 
any  kind.  The  Sannyasin  disciples  followed 
this  advice  to  the  letter  and  would  not  allow 
even  the  householder  disciples  to  come  near 
Him  or  touch  His  holy  body.  But  Sri  Rama- 


GOSPEL  OF   RAMAKRISHNA 

krishna  could  not  bear  this  bondage.  He 
burst  into  tears  when  He  heard  of  this  restric- 
tion. His  heart  melted  with  Divine  Love  and 
He  declared  that  His  suffering  was  infinitely 
less  than  that; of  the  worldly  people  who  were 
groaning  under  the  burden  of  their  worldly 
cares  and  anxieties  and  who  had  no  one  to  lift 
them  above  this  mundane  existence.  His  love 
for  humanity  was  so  great  that,  disregarding 
His  bodily  welfare,  He  called  everyone  near 
unto  Him  in  the  same  manner  as  Jesus  the 
Christ  called  all  those  who  were  heavily  laden 
and  who  sought  for  peace  and  rest. 

Many  a  time  the  Bhagavan  declared  before 
His  beloved  Sannyasin  children :  Divine  Mother 
is  working  through  this  form.  She  has  kept  it 
so  long  because  Her  work  is  not  yet  finished. 

When  He  could  scarcely  speak  or  swallow 
any  food,  the  Bhagavan  said:  I  am  now  speak- 
His  oneness  ing  and  eating  through  so  many 
with  ail.  mouths.  I  am  the  Soul  of  all  indi- 
vidual souls.  I  have  infinite  mouths,  infinite 
heads,  infinite  hands  and  feet.  My  pure  form 
is  spiritual.  It  is  absolute  Existence,  Intelli- 
gence and  Bliss  condensed,  as  it  were.  It  has 
neither  birth  nor  death,  neither  sorrow,  disease 
nor  suffering,  It  is  immortal  and  perfect.  I 
421 


GOSPEL  OF  RAMAKRISHNA 

see  the  indivisible  Absolute  Brahman  (Sat- 
chit-ananda)  within  me  as  well  as  all  around 
me.  You  are  all  like  my  own  parts.  The  In- 
finite Brahman  is  manifesting  Itself  through  so 
many  human  forms.  Human  bodies  are  like 
pillow-cases  of  different  shapes  and  various 
colors,  but  the  cotton  wool  of  the  internal  Spirit 
is  one.  When  Jiva  (ego)  enters  into  that  Spirit 
and  becomes  one  with  it,  there  is  neither  pain 
nor  suffering.  I  am  the  Infinite  Spirit  covered 
by  a  human  skin  which  has  a  wound  somewhere 
near  the  throat.  Mind  affects  the  body  and  is 
in  turn  affected  by  the  body.  When  the  body 
is  ill,  that  illness  reacts  upon  the  mind.  When 
one  is  burned  by  hot  water  one  says:  "This 
water  has  burned  me,"  but  the  truth  is  that 
heat  burns  and  not  the  water.  All  pain  is  in 
the  body,  all  disease  is  in  the  body,  but  the 
Spirit  is  above  pain  and  beyond  the  reach  of 
disease. 

My  illness  is  to  teach  mankind  how  to  think 
of  the  Spirit  and  how  to  live  in  God-conscious- 
Purpose  of  ness  even  when  there  is  extreme  pain 
His  niness.  jn  fae  body ;  when  the  body  is  suffer- 
ing from  the  agony  of  pain  and  starvation, 
when  there  is  no  remedy  within  human  power, 
even  then  the  Mother  shows  that  Spirit  is  the 
422 


GOSPEL   OF   RAMAKRISHNA 

master  of  the  body.  My  illness  is  to  set  an  ex- 
ample of  absolute  mastery  of  the  Spirit  over 
matter  in  this  age  of  materialism  and  scepti- 
cism. My  Divine  Mother  has  brought  this  ill- 
ness upon  this  body  to  convince  the  sceptics  of 
the  present  age  that  Atman  is  Divine,  that 
God-consciousness  is  as  true  and  practical  to- 
day as  it  was  in  the  Vedic  period,  that  when  one 
reaches  perfection,  freedom  from  all  bondage 
is  attained.  My  Divine  Mother  has  shown 
through  Her  child  what  is  meant  by  the  various 
kinds  of  Yoga  and  how  people  of  this  age  can 
attain  to  it.  She  has  also  shown  that  all 
Scriptures  are  true,  that  all  religions  are  like 
paths,  which  lead  to  the  same  common  goal  of 
the  one  Infinite  Divinity.  All  of  my  religious 
practices,  Yoga  practices,  devotional  exercises 
have  been  for  the  good  of  others  and  not  for  my 
own  good.  My  Mother  has  set  through  this 
form  a  living  example  in  this  age. 

"Whosoever  will  practise  one-sixteenth  part 
of  what  I  have  said  and  done  will  surely  attain 
to  God-consciousness  in  this  life." 
423 


INDEX 

MARGINAL   HEADINGS 

PAGE 

About  the  Absolute  nothing  can  be  told 254 

Absolute  Brahman  and  Divine  Mother 342 

Absolute  frankness 217 

A  child's  "I" 57 

A  devotee  is  rich  in  spirit 185 

Agnosticism  in  Europe  and  America 250 

Ajnanam  and  Jnanam 119 

All  desires  fulfilled 208 

All  phenomena  unreal 113 

All  religions  lead  to  God 25 

All  rituals  end  in  Samadhi . .  . .  ; 265 

All  sects  of  one  family 345 

Animal  food  and  Vegetarianism 398 

A  spiritual  leader  must  renounce  the  world  . 258 

A  true  devotee  always  calm 42 

A  true  Sannyasin 414 

Attachment  to  the  body 336 

Attachment  to  work 238 

Attainment  of  God-vision 242 

Attainment  of  knowledge  gradual 308 

Avadhuta  and  a  bee 67 

Avadhuta  and  a  kite 66 

Avatara 292,  409 

Avataras  and  ordinary  Jivas 292 

Abesha  of  Ramakrishna 261 

425 


INDEX 

PAGE 

Badge  of  authority 269 

Become  one  with  all • 345 

Bhakta's  attitude 147 

Bhakti  and  Jnana 201 

Bhakti  Yoga 272 

Bigotry  is  not  right 27 

Bliss  comes  in  meditation 190 

Body  and  Atman v  . 219 

Body  result  of  past  actions 186 

Book  knowledge  and  realization 82 

Book  learning 116 

Book-learned  Pandits  like  vultures 104 

Bound  souls 45 

Brahman  and  Sakti  are  one 132 

Brahman  impersonal  and  personal 132 

Brahman  indescribable 106 

Brahman  is  Silence 109 

Brahman  untouched  by  good  and  evil 105 

Calculating  intellect _. 394 

Cast  all  care  on  God 314 

Character  and  associations 198 

Company  of  the  wicked .'  .  42 

Compassion  and  attachment 252 

Concentration 275 

Concentration  and  meditation 48 

Creation  of  the  world 153 

Cure  of  His  illness 419 

Danger  of  psychic  powers ' 320 

Days  of  struggle 207 

Degrees  of  knowledge 303 

Delusive  power  of  Maya 157,  259 

426 


INDEX 

PAGE 

Desire  for  powers  prevents  realization 322 

Devotee's  heart  the  temple  of  the  Lord 145 

Devotion  to  the  Supreme 200 

Difference  between  Soul  and  God 55 

Difference  in  powers 527 

Different  aspects  of  Divinity 30 

Different  aspects  of  God 148 

Different  paths  to  God 270 

Difficult  to  be  rid  of  "I" 56 

Discrimination  and  renunciation 299 

Discrimination  of  an  Advaitin 146 

Dispassion 49 

Disputations  prevent  realization  of  God 375 

Distaste  for  worldly  conversation 215 

Divine  commission 169 

Divine  communion 296 

Divine  Incarnation 35 1 

Divine  intoxication 230 

Divine  love  and  ecstasy 74 

Divine  love  and  its  various  aspects 202 

Divine  Mother  in  all  women 335 

Divine  Mother  omnipresent 154 

Divine  Mother  the  material  and  the  instrumental  cause. .  154 

Divine  Mother's  will 156 

Divinity  everywhere 210 

Doing  good  to  the  world 137 

Dual  existence 398 

Dualistic  and  monistic  Vedanta 278 

Ecstasy 80 

Ecstatic  love 301 

Ego  of  knowledge 294 

Egoism  of  a  saint no 

427 


INDEX 

PAGE 

Egotism 392 

Egotism  and  knowledge 340,  392 

Egotism  rises  from  ignorance 235 

Effect  of  lectures  on  worldly  men 264 

Evening  at  the  Temple 32,  195 

Everything  depends  on  God's  will 92 

Everything  the  will  of  God —  223 

Example  of  Janaka ..';.-  161 

Faith  and  realization 323 

Fetters  of  the  soul 73 

Fickleness  of  the  mind 414 

Fire  of  Bhakti  destroys  sins.  .  . 296 

Firmness  of  faith  necessary  for  realization 325 

First  cleanse  the  heart 1 75 

First  see  God,  then  help  the  world 1 70 

Fit  vessels 286 

Food  for  a  Bhakta 231 

Four  classes  of  individual  souls.  . 44 

Four  stages  of  realization 322 

God  and  the  Scriptures 326 

God  dwells  in  all , 37 

God,  His  devotee  and  His  word  one ....  259 

God  in  everything 39 

God  is  formless  and  with  form 62 

God  is  Infinite 312 

God  is  like  a  magnet 59 

God  manifest 367 

God  Personal  and  Impersonal 28 

God  provides  for  those  who  have  realized  Him 334 

God  realized  by  purified  soul 368 

God  the  Absolute  and  God  the  Creator  one 191 

428 


INDEX 

PAGE 

God  the  one  Master 167 

God,  the  sea  of  Immortality ... 249 

God,  the  Sun  of  wisdom 60 

God-vision  and  philanthropic  works ; 171 

God-vision  the  end  of  all  performance  of  duty 172 

Good  works  and  compassion  for  all 103 

Grace  of  God 286,  313,  327 

Hatha  Yoga 274 

He  uplifted  womanhood , 17 

Helping  others 295 

His  Divine  powers 20 

His  love  for  humanity 420 

His  mission 10,  18 

His  oneness  with  all 421 

His  Renunciation 16 

His  Samadhi 15 

His  spiritual  insight 13 

Householder's  duties 333 

How  a  householder  should  live  in  the  world 77 

How  to  fix  one's  mind  on  God 65 

How  to  love  God 72 

How  to  pray 303 

How  to  recognize  a  saint 78 

Human  soul  the  child  of  God .'.  204 

Humility  of  Ramakrishna 139 

Ideal  of  a  wet-nurse 250 

Illustration  of  a  bull's-eye  lantern 61 

Image  worship 63 

Intellectual  apprehension  and  realization 373 

Intense  devotion  necessary 164 

Is  work  the  aim  of  life  ? 240 

429 


INDEX 

PAGE 

Jnana  and  Vijnana 281 

Jnana  Yoga 270 

Jnana  Yoga  and  Bhakti  Yoga 113 

Karma  (past  actions) 309 

Karma  Yoga 271 

Kali,  why  black? 154 

Keshab  and  his  disciples 257 

Knowledge  is  relative 389 

Kumbhaka 275 

Law  of  Karma , 183 

Lay  cares  on  God 395 

Lectures  and  sermons  of  preachers 245 

Life  of  Sri  Ramakrishna  by  European  Scholars 2 

Longing  to  hear  about  the  Supreme 216 

Love  for  all 42 

Love  of  God,  the  one  thing  needful 313 

Lover  of  God 191 

Lust  and  gold  unreal 70 

Madness  of  Divine  love 74 

Mahendra's  visit  to  the  Temple 22 

Many  names  of  one  God 26 

Maya 114 

Maya  and  Day& '. 182 

Meaning  of  His  illness 418 

Meaning  of  Keshab's  illness 221 

Meaning  of  Om 96 

Means  of  God-vision k  71 

Meditation 276 

Money  is  power , . , 52 

430 


INDEX 

PAGE 

Need  of  solitude .,  •  -  •  69 

Non-attachment 112 

Non-attachment  necessary 85 

Non-dualistic  Vedantins 180 

One  God  has  many  names 15* 

Ordinary  spiritual  teachers  are  blind 169 

Parable  of  a  Brahmin  Priest  and  his  boy 125 

"        "  "  man  seeking  a  light 283 

"       "  "  salt  doll 109 

"       "  "  woodcutter 243 

"       "  "  woodcutter  and  his  dream. 280 

"       "  the  ant  and  the  mount  of  sugar 107 

"       "    "    bird  on  the  mast 282 

"       "    "    chameleon 29 

"       "    "    deserted  temple 174 

"       "    "    disciple  and  the  mad  elephant 38 

"       "    "    elephant  and  the  blind  men 28 

"       «    "    false  Sadhu 205 

"        "    "    farmer  and  his  only  child , . . . .  93 

"       "    "    farmer  and  the  canal 49 

"        "    "    father  and  his  dying  son 84 

"        "    "    four  travelers 255 

"       "    "    monk  and  the  Zemindar 88 

"       "    "    pious  weaver 90 

"       "    "    rich  man  and  his  Sircar 120 

"       "    "    snake  and  the  holy  man 40 

"       "    "    three  robbers 253 

"       "    "    tiger 203 

«        «    tt    vefiic  father  and  his  two  sons 106 

Path  of  Bhakti  Yoga  best  for  this  age 172 

Path  of  devotion 240 

431 


INDEX 

PAGE 

Perfect  knowledge  brings  realization  of  oneness 220 

Pilgrimages 284 

Pilgrimage  useless ~. 407 

Power  of  desire 314 

Power  of  repentance 59 

Power  of  the  Lord's  Holy  Name 23 

Power  of  the  mind 158 

Power  of  true  faith  and  true  longing 72 

Powhari  Baba  of  Gazipur 145 

Practice  of  non-attachment 68 

Pray  that  worldly  work  may  grow  less 170 

Prayer  for  Bhakti 397 

Prayer  of  a  true  Bhakta 392 

Prayer  to  the  Divine  Mother 161,  360 

Pride \ 75 

Pride  and  egotism 338 

Psychic  powers 320 

Pure  Bhakti  and  pure  Jnana  one 194 

Pure  heart 59 

Purpose  of  His  illness 422 

Qualified  non-dualism 370 

Raja  Yoga 271 

Raja  Yogi 148 

Rama .  .  .  .  : 409 

Ramakrishna  a  Real  Mahatman 4 

Ramakrishna  as  the  Divine  Ideal  of  all  sects 9 

Ramakrishna  goes  on  board  the  steamer 143 

Ramakrishna  leaves  Vidyasagara   141 

Ramakrishna's  childlike  nature 100 

Ramakrishna's  ecstasy ,  .  . 143,  226,  363 

Ramakrishna's  influence  upon  the  mind  of  Scholars 7 

432 


INDEX 

PAGE 

Ramakrishna's  love  of  humor 102 

Ramakrishna's  Samadhi 131 

Realization 389 

Realization  of  God 14 

Relation  between  Brahman  and  Sakti 150 

Relation  between  God  Personal  and  Impersonal 31 

Relation  between  Guru  and  disciples in 

Renunciation 316 

Renunciation  and  worldly  men 331 

Renunciation  not  necessary  for  all 158 

Resign  all  to  God 332 

Resignation 89 

Resistance  of  evil 40 

Right  discrimination 79 

Sages  teach  for  the  good  of  others 1 1 1 

Sages  who  have  reached  the  seventh  plane 291 

Samadhi  of  Ramakrishna 189 

Sankara  and  the  pariah 305 

Sattwa,  Rajas,  and  Tamas 252, 

Saving  power  of  God's  name 160 

Saviours i 

Scriptures  and  realization 355 

Sectarianism  and  Brahma-Jnana 256 

Seek  God  in  man 352 

Selfless  works  purify  the  heart 136 

Self -surrender  and  prayer 123 

Sense  of  "I" 51,  118 

Sense  of  sin 159 

Servant  "  I "  of  a  Bhakta 56 

Seven  mental  planes 290 

Seven  stages  of  spiritual  evolution 53 

Signs  of  one  who  has  realized  God 237 

433 


INDEX 

PAGE 

Signs  of  true  wisdom .  , , .  335 

Solitude  a  remedy  for  worldliness. 163 

Solitude  necessary  . 65 

Souls  eternally  free 293 

Spiritual  awakening  necessary  to  see  the  Reality 372 

Spiritual  knowledge  and  the  worldly 304 

Spiritual  practices 306 

Stages  of  spirituality 300 

Stages  of  spiritual  practice  . 307 

State  of  God-vision 317 

Story  of  a  boy  and  the  cow-house 245 

Story  of  a  man  and  his  cottage 246 

Subtle  body 395 

Sudden  conversion 324 

Taught  His  disciples  renunciation 417 

The  Absolute  and  the  Divine  Mother 259 

The  Absolute  and  the  phenomenal 95 

The  Absolute  Brahman 390 

The  Divinely-commissioned  teacher 266 

The  Divine  Mother  will  cure  worldly  attachment 337 

The  Divine  presence  in  images 183 

The  ego  of  a  calf 236 

The  importance  of  practice 396 

The  innermost  feelings  of  a  true  Bhakta.  .  . 147 

The  kingdom  of  God  is  everywhere 87 

The  Lord  alone  is  thine  own 121 

The  Lord  smiles  on  two  occasions 120 

The  Lord,  the  Ocean  of  Immortality 135 

The  Lord  untouched  by  good  and  evil 393 

The  madness  of  love  for  the  Lord 227 

The  mercy  of  the  Lord 60 

The  Mother  of  the  universe  and  Her  sports .  152 

434 


INDEX 

PAGE 

The  nature  of  disciples  must  be  examined 167 

The  necessity  of  practice 266 

The  omnipotence  of  faith 125 

Theosophy 399 

The  power  of  the  Divine  Mother 133,  155 

The  realm  of  the  Divine  Energy 150 

The  Siddha  and  the  elephant 321 

The  signs  of  a  true  Jnani.  . 280 

The  unripe  and  ripe  "I" 256 

The  world  as  a  dream , 149 

The  world  like  a  dream 93 

The  worldly  "I" 55 

The  world  unreal 76 

The  worthy  will  become  perfect 415 

Thought  of  freedom  brings  freedom 181 

Three  classes  of  characters 339 

Three  classes  of  religious  teachers 285 

Three  Gunas  of  nature 254 

Three  obstacles  in  the  way  of  perfection 388 

Three  states  of  consciousness  in  ecstasy 302 

Time  necessary  for  religious  awakening 299 

To  live  in  the  world  or  to  renounce  it 413 

Trials  of  a  devotee , 184 

True  devotion  and  love 58 

True  knowledge  and  ignorance 389 

True  meaning  of  Gita 116 

Truthfulness 232 

Two  classes  of  Paramahamsas 294 

Unity  and  variety 221 

Unity  in  diversity. 115 

Value  of  lectures  without  Divine  commission. 268 

435 


INDEX 

PAGE 

Value  of  solitude 1 62 

Vanity 393 

Various  aspects  of  the  Brahman 146 

Vidya  and  Avidya 104 

Vijnani  and  Bhakta 114 

Vishnu  as  a  boar • .  260 

Vision  of  the  Divine  Mother  and  the  Absolute 343 

Visit  to  a  poor  Brahmin 211 

Visit  to  Devendra  Nath  Tagore 212 

Visit  to  Keshab  Sen 219 

Visit  to  Padmalochana 21.4 

Vyasa  and  the  Gopis 306 

What  happens  after  death 278 

What  is  Bhakti  ? 132 

What  thou  thinkest,  thou  shalt  become 47 

When  God  is  attained  worldly  attachment  vanishes 97 

Where  Ramakrishna  lived  ...    21 

Who  is  a  true  spiritual  teacher? 168 

Why  God  cannot  be  seen 258 

Work  and  grace 83 

Work  necessary  for  God-vision 80 

Work  without  devotion 249 

Work  with  the  mind  fixed  on  God 399 

Worldly  attachment  and  realization 300 

Worship  God  in  solitude 328 

Worship  of  the  spiritual  preceptor 402 

Zoological  Garden,  Visit  to 209 

436 


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